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EXPOSITION 

OP  THE 

ASSEMBLY'S  CATECHISM, 

,  WITH 

Practical  Inferences  from  eacQ  (Jueslion: 


AS   EXHIBITED   IN  THE   LORD  S   DAY  EXERCISFS    IN   DART- 
MOUTH    IN   THE    FIRST    YEAR    OF 
LIBERTY^   1688. 

IRrst  American  Htiftfotr: 

KEVISED  AND  CORRECTED  FROU  SEA'ERaL  LONDON  iKBITVlJHB. 


BY  REV.  JOHN  FLA VEL. 


PHILADELPHIA: 
WILLIAM  S.  YOUNG,— NO.  50  N.  SIXTH  STREET. 

1853. 


lEnUxtti  according  to  the  Act  of  Congress,  in  the  vear  1848, 

by 

WILLIAM  S.  YOUNG, 

In  the  Clerk's  Office  of  the  District  Court  of  the  Eastern  Dmn 
trict  01  Pennsylvania. 


PREFACE 


TO 


THE  AMERICAN  EDITION. 


>»« 


Ibe  present  age  is  characterized  by  a  remarkable  de- 
gree of. activity.  Strenuous  efiorts  are  made  to  promote 
the  welfare  of  man,  considered  as  an  individual,  social 
rind  religious  being.  This  is  well.  It  must  be  gratify- 
ing to  every  friend  of  humanity  to  witness  such  efforts, 
and  where  the  means  employed  are  lawful,  to  co-operate 
in  advancing  the  cause  of  benevolence,  whether  it  has 
the  good  of  man  in  this  world  or  the  world  to  come,  for 
its  object.  He  who  is  imbued  with  the  spirit  of  the 
Master,  will  "see^  to  save  that  which  is  lost,"  and  "go 
about  doing  good." 

It  is,  however,  exceedingly  important  that  scriptural 
knowledge  and  personal  experimental  piety  should  in- 
crease with  the  benevolent  activity  of  the  age — impor- 
tant, because  without  these,  we  have  no  reason  to  expect 
that  this  activity  will  be  sustained  or  attended  with  last- 
ing beneficial  results.  We  can  hope  but  little  from  ef- 
forts that  do  not  proceed  from  an  enlightened  under- 
standing, and  are  not  animated  and  controlled  by  a  high 
and  holy  principle. 


IV  PREFACE. 

And  is  there  not  ground  here  for  serious  apprehen- 
sion? There  is  much  done,  but  have  we  not  reason  to 
fear  that  no  small  share  of  the  beneficence  that  distin- 
guishes the  present  age,  is  the  result  either  of  a  morbid 
and  misguided  philanthropy,  or  of  the  promptings  of  a 
blind  and  unsanctified  zeal?  May  we  not  regard  the 
display  which  so  often  marks  the  operations  of  benevo- 
lent societies,  and  the  carnal  and  worldly  motives  which 
are  so  often  presented  to  enlist  sympathy  and  co-opera- 
tion in  their  behalf,  as  indications  of  an  unhealthy  state 
of  things'?  We  would  not  be  considered  uncharitable 
and  censorious,  yet  we  cannot  resist  the  painful  convic- 
tion, that  there  is  ground  for  serious  inquiry  on  this  point. 
Have  Christians  in  '-'working  out  their  own  salvation" 
applied  themselves  with  the  same  zeal,  energy,  and  self- 
denial,  as  in  advancing  the  cause  of  temperance,  liberty, 
and  religion  among  the  inebriated,  enslaved,  and  be- 
nighted of  the  human  family?  It  can  do  no  harm  for 
each  professing  Christian  to  bring  this  question  before 
the  bar  of  his  conscience. 

-If  there  be  an  evil  here,  how  shall  it  be  remedied? 
Shall  we  discourage  and  restrain  the  activity  of  the  pre- 
sent age?  By  no  means.  Let  this  be  increased  tenfold. 
The  woes  and  wants  of  man  require  it  all.  But  let  ef- 
forts be  employed  to  have  it  brought  under  the  guidance 
of  that  "wisdom  and  knowledge"  which  alone  can  be 
the  "  stability  of  our  times," — let  it  be  animated  and  sanc- 
tified by  that  love  which  is  "of  God,"  and  wliich  his 
Spirit  has  "shed  abroad  in  the  heart."  Then  we  may 
expect,  under  the  divine  blessing,  a  state  of  things  far 
more  desirable  than  the  present.  Instead  of  "  reeds 
shaken  with  the  wind,"  we  shall  see  "pillars"  in  the 
temple  of  God;  instead  of  "children  tossed  to  and  fro," 
we  shall  have  "in  understanding,  men." 

It  is  truly  lamentable,  that  even  among  professing 


PREFACE.  V 

Christians,  there  is  so  much  indifference  in  relation  to 
the  importance  of  having  clear  and  settled  views  of  di- 
vine truth.  How  few,  even  among  those  who  profess 
to  revere  the  memory  of  John  Calvin,  that  are  ready  to 
ask  with  him,  when  the  principles  of  God's  holy  word 
are  opposed  by  its  enemies,  '^  Were  nothing  else  involved, 
is  the  eternal  and  inviolable  truth  of  God,  that  truth  to 
which  he  rendered  so  many  illustrious  testimonies,  in 
confirming  which  so  many  holy  prophets  and  so  many 
martyrs  met  their  death,  truth  heralded  and  witnessed  by 
the  Son  of  God  himself,  and  ultimately  sealed  with  his 
blood,  is  truth  of  so  little  value,  that  it  may  be  trampled 
under  foot  while  we  look  on  and  are  silent  ^"'  If  we  open 
the  word  of  God,  how  frequently  and  impressively  are 
we  reminded  of  the  duty  of  having  our  souls  established 
in  the  truth.  There  we  are  informed  that  the  great  end 
of  the  ministry  is,  'Hhat  we  henceforth  be  no  more  chil- 
dren tossed  to  and  fro,  and  carried  about  with  every  wind 
of  doctrine."  There  too  we  see  an  apostle  making  the 
stability  of  Christians  a  special  subject  of  prayer,— that 
the  "God  of  all  grace  would  stablish,  strengthen,  SET- 
TLE them." 

But  how  is  this  stability  to  be  attained  1  While,  as  the 
prayer  of  the  apostle  implies,  the  grace  of  God  is  neces- 
sary, means  on  our  part  are  not  to  be  neglected.  We  must 
bring  the  word  of  God  before  our  minds,  and  endeavour 
to  have  them  deeply  imbued  with  its  divine  principles. 
We  must  familiarize  ourselves  with  its  heavenly  doc- 
trines, its  precious  promises,  and  its  purifying  precepts. 
Thus  shall  we  become,  according  to  the  apostle,  ^-grounded 
and  settled  in  the  faith,"  the  effect  of  which  will  be  to 
"continue  in  it."  If  we  would  hold  fast  the  profession 
of  our  faith  without  wavering,  we  must  be  both  grounded 
and  settled. 

1* 


VI  PREFACE. 

Such  Christians  cannot  fail  to  be  burning  and  shining 
lights  in  the  world.  Having  become  acquainted  with  the 
character  of  God,  the  relation  we  sustain  to  him  and  to 
each  other,  the  value  of  the  soul  and  its  immortal  des- 
tiny, they  are  brought  under  the  influence  of  high  and 
holy  motives,  to  devote  themselves  to  the  promotion  of 
the  divine  glory  and  the  welfare  of  the  souls  and  bodies 
of  men.  Thus  will  there  be,  by  the  grace  of  God,  such 
a  constant  and  increasing  development  of  the  inner  man. 
in  the  outward  life,  as  cannot  fail  to  commend  the  re- 
ligion of  Jesus. 

There  is  often  much  religious  display  at  the  present 
time,  but  if  we  compare  the  experiences  of  Christians  oE 
this  age  with  those  of  Old  or  New  Testament  saints,  oi 
even  with  those  of  the  sixteenth  and  seventeenth  centu- 
ries, we  shall  find  them  sadly  wanting  in  stability,  in- 
tensity, and  depth  of  feeling.  This  defect  is  the  result. 
in  a  great  measure,  of  the  religious  training  they  receive 
during  the  season  of  childhood.  The  mind,  instead  of 
being  stored  with  scriptural  knowledge,  is  occupied  with 
"story  books,"  many  of  which,  though  called  religious, 
create  a  taste  for  light  reading  which  continues  through 
life.  To  gratify  this  taste,  the  press  and  even  the  pul- 
pit, lend  their  aid  to  a  lamentable  extent.  Under  such 
circumstances,  is  it  not  to  be  expected,  that  there  would 
be  a  falling  off  in  experimental  religion  and  personal 
piety"? 

To  the  correction  of  the  evils  to  which  we  have  ad- 
verted, the  writer  is  impressed  with  the  conviction,  that 
the  following  work,  with  others  of  a  similar  character,  is 
well  adapted. 

The  utility  of  catechetical  forms,  in  the  communication 
of  any  science,  is  universally  admitted.  The  advantages 
of  such  systems  are  so  obvious,  that  they  are  seen  by  the 
most  superficial  observer;  and  he  who  has  experienced 


PREFACE.  Vll 

their  beneficial  results,  cannot  fail  to  be  deeply  impressed 
with  a  sense  of  the  importance  tiiat  is  justly  to  be  at- 
tached to  them.  The  mere  fact  of  presenting  a  question, 
arrests  the  attention,  calls  into  vigorous  exercise  the 
powers  of  the  mind,  and  fixes  the  thought,  when  con- 
ceived, upon  the  memory. 

But  the  question  may  be  asked,  why  add  another  to 
the  many  excellent  expositions  of  the  Westminster  Ca- 
techism that  are  already  in  circulation?  In  answer  to 
this  question,  we  would  observe,  that  no  one  thinks  of 
presenting  an  objection  of  this  kind  to  the  publication  of 
the  works  of  different  individuals,  though  treating  on  the 
same  subject.  The  pious  reader  will  find  satisfaction  in 
the  perusal  of  all.  Why,  then,  should  the  objection  be 
brought  against  the  publication  of  another  work,  in  a 
form  which  has  been  found,  in  all  ages  of  the  church,  to 
be  attended  with  so  many  advantages'?  Let 't  be  remem- 
bered, too,  that  this  is  the  work  of  John  Flavel.  Yes, 
the  last  work  of  this  eminently  learned  and  godly  servant 
of  Jesus  Christ.*  Where  is  the  Christian,  familiar  with 
the  writings  of  this  man,  who  does  not  love  to  read  them, 
and  in  reading  them,  does  not  feel  himself  to  be  con- 
versing with  a  man  of  God?  The  name  of  the  author, 
therefore,  gives  it  a  peculiar  claim  to  the  perusal  and 
study  of  the  sincere  inquirer  after  truth. 

But  leaving  this  outof  view,  the  following  Exposition 
possesses  advantages,  which  will  be  found  in  no  other 
work  of  the  kind,  however  excellent  it  may  be.  As  a 
system  of  didactic  theology,  the  Exposition  of  Fisher  and 
Erskine  is  unequalled;  but  its  great  length  deters  many, 
especially  among  the  young,  from  reading  it  and  impress- 

*  The  author  died  after  having  completed  his  questions  and  an- 
Bwers  on  the  second  petition  in  the  Lord's  prayer,  under  question 
102.    The  other  five  were  prepared  by  another  hand. 


VUl  PREFACE. 

j)ressing  it  upon  the  memory.  Besides,  although  emi- 
nently scriptural,  the  passages  upon  which  the  answers 
are  founded  are  not  generally  given  in  full,  and,  conse- 
quently, its  reading  is  attended  with  inconvenience  and 
interruption.  To  none  of  these  objections,  however,  is 
the  work  of  Mr.  Flavel  liable.  The  questions  are  stated 
with  peculiar  point,  and  the  answers  are  expressed  with 
a  remarkable  degree  of  accuracy  and  clearness,  each  an- 
swer being  sustained,  almost  universally,  by  at  least  two 
passages  of  scripture,  quoted  at  length.  They  are  di- 
vided, where  numerous,  under  heads  admirably  adapted 
to  learners,  and  we  have,  under  each  answer  of  the  West- 
minster Confession,  an  exposition  of  its  several  parts  suf- 
ficiently full,  to  give  the  reader  a  comprehensive  view  of 
the  whole  answer.  The  chief  excellence,  however,  of 
this  work  is,  its  eminently  practical  character.  It  is  only 
necessary  to  open  the  book  and  read  a  page,  to  perceive 
this  to  be  one  of  its  peculiar,  as  it  certainly  is  and  ought 
to  be,  one  of  its  most  attractive  features.  Trusting  that 
it  will  be  eminently  useful  in  promoting  the  cause  of 
sound  religion  and  morality,  we  present  it  to  the  Ameri- 
can public.  May  He,  whose  eyes  are  upon  the  truth, 
bless  it  to  the  conversion  and  edification  of  souls. 


TO  THE   READER. 


The  Divine  providence  having  une:?ipectedly 
cast  my  lot,  for  a  few  days,  in  Dartmouth,  where 
that  blessed  man  of  God,  Mr.  John  Flavel,  did 
for  many  years  honour  Christ,  and  was  honoured 
by  him;  I  have  been  favoured  with  a  sight  of 
that  most  judicious  explication  of  the  Assembly's 
Catechism,  which  is  emitted  herewith. 

Being  desired  to  testify  my  respect  to  the  wor- 
thy author,  by  prefacing  this  excellent  labour  of 
his  with  a  few  lines:  I  can  truly  say,  (as  some- 
times Beza  of  Calvin,)  now  Mr.  Flavel  is  dead, 
life  will  be  less  sweet,  and  death  less  bitter  to 
me.  My  heart  bleeds  to  look  on  this  desolate 
place,  and  not  to  see  him,  who,  whilst  living,  was 
the  glory  of  it.  But  neither  the  author,  nor  his 
writings,  stand  in  need  of  the  commendation  of 
others,  much  less  of  mine.  His  works,  already 
published,  liave  made  his  name  precious  in  both 
Englandsj  and  it  will  be  so  as  long  as  the  earth 
shall  endure. 

There  are  some  considerations  which  may 
cause  the  reader  to  expect  (and  he  will  not  find 
himself  disappointed  therein)  that  which  is  ex- 


X  TO  THE   READER. 

traordinary  in  this  little  manual;  for  the  author's 
heart  was  very  much  engaged  in  doing  this  ser- 
vice for  Christ,  in  thus  feeding  his  lambs.  And 
he  did  himself  design  the  publication  of  what  is 
here  committed  to  the  press;  and  was  very  desi- 
rous (with  a  holy  submission  to  the  will  of  God) 
to  have  perfected  this  work  before  his  decease: 
but  had  strange  intimations  that  he  should  finish 
his  course  before  that  could  be  done. 

When  he  did  viva  voce  deliver  his  medita- 
tions, there  were  many  enlargements,  and  lively 
passages  which  are  not  here  inserted:  neverthe- 
less here  is  as  much  as  he  thought  needful  for 
public  view,  not  being  willing  that  his  book 
should  be  voluminous. 

hi  his  last  catechetical  exercising  concerning 
hallowing  the  name  of  God  ^  he  was  exceedingly 
enlarged;  but  he  must  himself  go  into  the  king- 
dom of  glory,  which  he  intended  to  have  dis- 
coursed on  that  petition,  thy  kingdom  come. 

He  also  began  some  meditations  on  the  joys 
of  heaven;  but  before  he  had  an  opportunity  to 
express  what  had  been  in  his  heart,  the  Lord 
Jesus  said  unto  him,  Enter  thou  into  the  joy 
of  thy  Lord.  And  thus  does  it  happen  many 
times  to  the  eminent  and  holy  servants  of  God. 

Another  consideration,  recommending  what 
comes  herewith,  is,  that  it  was  amongst  Mr.  Fla- 
vel's  last  works.  The  (e|oSta  pvj^a-j(x)  last  sayings 
of  wise  and  great  men  have  been  esteemed  ora- 
culous;  and  the  scripture  puts  an  emphasis  on 
the  last  words  of  David,  the  sweet  singer  of  Is- 
rael, 2  Sam.  xxiii.  1.  Not  that  those  vvere  the 
last  words  that  ever  David  spake,  only  they  were 
written  not  long  before  his  death,  when  he  was 
come  near  heaven. 


TO  THE  READER.  XI 

So  was  what  is  now  put  into  the  reader's  hand, 
written  by  Mr.  Flavel  not  long  before  his  trans- 
lation to  the  world  of  souls,  where  spirits  of  just 
men  are  made  perfect. 

There  was  a  more  than  ordinary  presence  of 
God  with  him  to  the  last;  and  in  his  last  day, 
not  the  last  sermon  that  he  preached  (which  was 
June  21,  1691,)  he  did  more  than  once  surprise 
his  hearers  with  an  intimation,  that  that  might 
be  the  last  time  he  should  speak  to  them  in  the 
name  of  the  Lord.  And  was  not  then  the  secret 
of  the  Lord  with  him? 

Dartmouth  will  know,  and  Devonshire  will 
know,  that  there  has  been  a  prophet  among 
them. 

And  now  my  soul  bleeds  to  look  on  the  dear 
flock  of  God,  which  are  as  sheep  w^ithout  a  shep- 
herd. The  Lord  Jesus,  the  great  Shepherd  of  the 
sheej),  have  compassion  on  them,  and  give  them 
a  shepherd  like  to  his  blessed  servant  Flavel, 
who  did  for  many  years  feed  them  with  know- 
ledge, and  understanding. 

Increase  Mather. 


AN 

EXPOSITION 

or  THE 

ASSEMBLY'S  SHORTER  CATECHISM. 


OF  man's  chief  end. 

Quest.  I.  What  is  the  chief  end  of  man? 

Ans.  Man's  chief  end  is  to  glorify  God,  and  to 
enjoy  him  for  ever. 

Q.  1.  Seeing  a  chief  supposeth  an  inferior  end;  what 
is  that  inferior  end  for  which  man  was  madel 

A.  It  was  prudently,  soberly,  and  mercifully,  to  go- 
vern, use,  and  dispose  of  other  creatures  in  the  earth,  sea 
and  air.  over  which  God  gave  man  the  dominion;  Gen.  i. 
•26,  ''And  God  said.  Let  us  make  man  in  our  image,  after 
our  likeness :  and  let  him  have  dominion  over  the  fish  of 
the  sea,  and  over  the  fowl  of  the  air,  and  over  the  cattle, 
and  over  all  the  earth,  and  over  every  creeping  thing  that 
creepeth  upon  the  earth."  So  Psalm  viii.  6,  "Thou 
raadest  him  to  have  dominion  over  the  works  of  thy 
hands;  thou  hast  put  all  things  under  his  feet." 

Q.  2.  What  then  is  to  be  thought  of  those  men,  who 
being  wholly  intent  upon  inferior  things,  forget  and  ne- 
glect their  principal  end? 

A.  They  are  dead  whilst  they  live;  1  Tim.  v.  6,  "But 
she  that  liveth  in  pleasure,  is  dead  whilst  she  liveth:" 
they  have  their  portion  in  this  life;  Psalm  xvii.  14, 
''From  men  of  the  world,  who  have  their  portion  in 
this  life,'"  and  their  end  is  destruction;  Phil.  iii.  19, 
''  Whose  end  is  destruction." 

Q.  3.  How  can  man  glorify  God,  seeing  he  is  perfectly 
glorious  in  himself? 

A.  Man  cannot  glorify  God  by  adding  any  new  degree 
of  glory  to  him;  Job  xxxv.  7,  "  If  thou  be  righteous,  what 
givest  thou  him?"  but  by  manifesting  his  glory  with  the 
2  (13) 


14  AN  EXPOSITION  OF 

lips.  Psalm  1.  23,  ''Whoso  offereth  praise,  glorifieth 
me:"  or  with  the  life;  Matt.  v.  16,  "  Let  your  light  so 
shine  before  men.  that  they  may  see  your  good  works, 
and  glorify  your  Father  which  is  in  heaven." 
Q.  4.  Wherein  consists  the  enjoyment  of  God? 
A.  It  consists,  first,  in  the  facial  vision  of  him  in  hea- 
ven. Secondly,  in  full  conformity  to  him;  1  John  iii.  2, 
"But  we  know  that  when  he  shall  appear,  we  shall  be 
like  him,  for  we  shall  see  him  as  he  is."  Thirdly-j  in 
that  full  satisfaction  which  results  from  both  the  former- 
Psalm  xvii.  15,  "1  shall  be  satisfied  when  I  awake  with 
thy  likeness." 

Q.  5.  Can  none  enjoy  him  in  heaven,  who  do  not  glo- 
rify him  on  earth? 

A.  No  person  can  scripturally  expect  happiness  in  hea- 
ven without  holiness  on  earth;  Heb.  xii.  14,  '-'And  holi- 
ness, without  which  no  man  shall  see  the  Lord."  Rom. 
viii.  30,  "Whom  he  justified,  them  he  also  glorified." 

Q.  6.  How  comes  the  glory  and  enjoyment  of  God  to 
be  our  chief  end  1 

A.  He  is  our  master,  and  rightful  owner  and  bene- 
factor; we  receive  our  being  and  preservation  from  him ; 
"ofhim,  and  through  him,  and  (therefore)  to  him  are  all 
things;  to  whom  be  glory  for  ever.  Amen."  Rom.  xi.  36. 
Q.  7.  Do  all  men  make  God  their  chief  end? 
A.  No,  they  do  not-  some  make  their  sensual  pleasure 
their  chief  end;  Phil.  iii.  19,  "  Whose  god  is  their  belly;" 
and  some  the  world;  Col.  iii.  5,  "  Mortify  therefore  your 
members  which  are  upon  the  earth, — and  covetousness 
which  is  idolatry." 

Q.  8.  What  are  the  signs  of  a  man's  making  himself 
his  chief  end  1 

A.  Those  make  themselves  their  chief  end,  who  ascribe 
the  glory  of  what  they  have,  or  do,  to  themselves,  and 
not  to  God;  Dan.  iv.  30,  "The  king  spake,  and  said,  Is 
not  this  great  Babylon  which  1  have  built?"  Isa.  x.  13, 
^'  For  he  saith.  By  the  strength  of  my  hand  have  I  done 
it-  and  by  my  wisdom,  for  I  am  prudent."  Hab.  i.  16, 
"  Therefore  they  sacrifice  to  their  net,  and  burn  incense 
unto  their  drag." 

Q.  9.  Why  are  the  glorifying  and  enjoying  of  God  put 
together,  as  making  up  our  chief  end  ? 
A.  Because  no  man  can  glorify  God,  that  takes  him 


15 

not  for  his  God;  and  none  takes  him  for  his  God,  that 
takes  him  not  for  his  supreme  good;  and  both  these  be- 
ing essentially  included  in  this  idea  of  the  chief  end, 
are  therefore  justly  put  together. 

Q.  10.  What  is  the  first  truth  inferred  hence? 

A.  That  God  hath  dignified  man  above  all  other  crea- 
ttires  on  earth,  in  giving  him  a  capacity  of  glorifying  God 
here,  and  of  enjoying  him  hereafter. 

Q.  11.  What  is  the  second  truth  inferred  hence? 

A.  That  the  soul  of  man  is  not  annihilated  by  death, 
but  advanced  by  it;  Phil.  i.  21,  ''To  die  is  gain;"  verse 
23,  "  Having  a  desire  to  depart,  and  to  be  with  Christ, 
which  is  far  better." 

Q.  12.  W^hat  is  the  third  truth  inferred  hence? 

A.  That  it  is  the  duty  and  wisdom  of  every  Christian 
to  renounce,  deny,  and  forsake  all  inferior  interests  and 
enjoyments,  when  they  come  in  competition  with  the 
glory  of  God,  and  our  enjoyment  of  him;  Luke  xiv.  33, 
"  So  likewise  whosoever  he  be  of  you,  that  forsaketh  not 
all  that  he  hath,  he  cannot  be  my  disciple." 

Q.  13.  What  is  the  fourth  inference  hence? 

A.  That  we  are  to  abhor  and  renounce  all  those  doc- 
trines and  practices  that  debase  the  glory  of  God,  and 
exalt  and  magnify  the  creature. 

OF  THE  SCRIPTURES  AS  OUR  RULE. 

Quest.  II.  What  rule  hath  God  given  to  direct  us 
how  we  may  glorify  and  enjoy  him? 

Ans.  The  word  of  God  which  is  contained  in  the 
scriptures  of  the  Old  and  New  Testaments,  is  the 
only  rule  to  direct  us  how  we  may  glorify  and  enjoy 
him. 

Q.  1.  How  can  the  scriptures  be  called  the  word  of 
God,  seeing  the  things  contained  therein  were  spoken 
and  written  by  men? 

A.  They  are  truly  and  properly  called  the  word  of 
God,  because  they  "came  not  by  the  will  of  man;  but 
holy  men  of  God  spake  as  they  were  moved  by  the 
Holy  Ghost,"  2  Pet.  i.  21. 

Q.  2.  What  are  the  principal  arguments  to  persuade 
us  that  the  scriptures  are  of  divine  authority  and  inspi- 
ration? 


15  AN  EXPOSITION  OP 

A.  Three  things  especially  convince  us:  First,  The 
holiness  of  the  doctrine  therein  contained.  Secondly, 
Their  powerful  efficacy  on  the  soul.  Thirdly,  The  un- 
controllable miracles  by  which  they  are  sealed.  These 
things  put  it  beyond  all  rational  doubt  that  they  are  the 
very  word  of  God. 

Q.  3.  What  is  the  holiness  of  the  scriptures'?  and  hov«r 
does  that  prove  them  to  be  God's  word] 

A.  The  holiness  of  the  scriptures  appears  in  two  things: 
first,  In  commanding  and  encouraging  whatever  is  pure 
and  holy;  Phil.  iv.  8,  ''Whatsoever  things  are  pure." 
Secondly,  In  forbidding  all  unholiness,  under  pain  of 
damnation;  1  Cor.  vi.  9,  ''  Know  ye  not,  that  the  unrigh- 
teous shall  not  inherit  ihe  kingdom  of  God?"  etc.  This 
shows  that  they  came  not  from  Satan,  being  contrary  to 
his  design;  nor  from  man,  they  being  against  his  corrupt 
nature;  and  therefore  from  God  only. 

Q.  4.  What  is  their  authority  and  efficacy  on  the  soul? 
and  how  doth  that  prove  them  divine] 

A.  Their  authority,  and  efficacy  on  the  soul,  consist 
in  three  things;  first.  In  the  power  they  have  to  search 
'and  discover  the  secrets  of  men;  Heb.  iv.  12,  "The  word 
of  God  is  quick  and  powerful,  and  sharper  than  any  two- 
edged  sword,  piercing  even  to  the  dividing  asunder  of 
soul  and  spirit,  and  of  the  joints  and  marrow;  and  is  a 
discerner  of  the  thoughts  and  intents  of  the  heart."  Se- 
condly, In  their  converting  efficacy,  changing  and  renew- 
ing the  soul;  Psalm  xix.  7,  "The  law  of  the  Lord  is  per- 
fect, converting  the  soul."  Thirdly,  In  their  cheering 
and  restoring  efficacy,  when  the  soul  is  cast  down  under 
any  inward  or  outward  trouble;  Psalm  xix.  8,  "The  sta- 
tutes of  the  Lord  are  right,  rejoicing  the  heart."  No  hu- 
man power  can  do  such  things  as  these;  John  xvii.  17, 
"  Sanctify  them  through  thy  truth;  thy  word  is  truth." 

Q.  5.  How  do  miracles  confirm  it] 

A.  Because  all  proper  miracles  are  wrought  only  by 
the  hand  of  God;  John  iii.  2,  "And  no  man  can  do  these 
miracles  that  thou  dost,  except  God  be  with  him;"  and 
so  are  his  seal  to  whatsoever  he  affixes  them,  and  it  con- 
sists not  with  his  truth  and  holiness  to  set  it  to  a  forgery, 

Q.  6.  What  was  the  end  of  writing  the  word? 

A.  That  the  church  to  the  end  of  the  world  might 
have  a  sure,  known,  standing  rule  by  which  to  try  and 


17 

judge  all  things,  and  not  be  left  to  the  uncertainty  of 
traditions;  John  v.  39,  '' Search  the  Scriptures,  for  in 
them  ye  think  ye  have  eternal  life,  and  they  are  they 
which  testify  of  me." 

Q.  7.  Does  not  the  authority  of  the  Scriptures  depend 
on  the  church,  fathers,  and  councils'? 

A.  No,  the  Scriptures  are  not  built  on  the  authority  of 
the  church,  but  the  church  on  them;  Eph.  ii.  20,  '-'And 
are  built  on  the  foundation  of  the  apostles  and  prophets, 
Jesus  Christ  himself  being  the  chief  corner-stone."  And 
as  for  councils  and  fathers,  the  Scriptures  are  not  to  be 
tried  by  them;  but  they  by  the  Scriptures;  Isa.  viii.  20, 
"To  the  law  and  to  the  testimony;  if  they  speak  not  ac- 
cording to  this  word,  it  is  because  there  is  no  light  in 
them." 

Q.  8.  What  may  be  fairly  inferred  from  this  proposi- 
tion. That  the  Scriptures  are  the  word  of  God  ? 

A.  Three  things  may  be  hence  inferred.  First,  The 
perfection  of  the  Scriptures,  which  being  the  only  rule 
given  by  God,  must  therefore  be  perfect.  Secondly, 
That  it  is  the  right  of  common  people  to  read  them; 
John  V.  39,  "Search  the  Scriptures,"  Acts  xvii.  11, 
"These  were  more  noble  than  those  of  Thessalonica,  in 
that  they  received  the  word  with  all  readiness  of  mind, 
and  searched  the  Scriptures  daily,  whether  those  things 
were  so."  Thirdly,  That  we  owe  no  obedience  to  th© 
injunctions  of  men,  farther  than  they  are  sufficiently 
warranted  by  the  written  word;  Matt.  xv.  9,  "But  in 
vain  do  they  "worship  me,  teaching  for  doctrine  the  com- 
mandments of  men." 


OF  FAITH  AND  OBEDIENCE. 

Q.  III.  What  do  the  Scriptures  principally  teach  ? 

A.  The  scriptures  principally  teach  what  man  is 
to  believe  concerning  God,  and  what  duty  God  re- 
quires of  man. 

Q.  1.  Why  is  faith  joined  with  obedience,  and  put  be- 
fore it  ? 

A.  Because  faith  is  the  principle  whence  all  obe- 
dience flows;  and  no  man  can  perform  any  duty  aright  in 
the  state  of  unbelief;  Heb.  xi.  6,  "But  without  faith  it 
2* 


18  AN  EXPOSITION  OP 

is  impossible  to  please  him;  for  he  that  cometh  to  God, 
must  believe  that  he  is." 

Q.  2.  Can  there  be  no  saving  faith  where  the  scrip- 
tures are  not  known  and  preached] 

A.  No;  for  the  apostle  says,  Rom.  x.  14,  15,  <'How 
then  shall  they  call  on  him  in  whom  they  have  not  be- 
lieved] and  how  shall  they  believe  in  him  of  whom  they 
have  not  heard  ]  and  how  shal.l  they  hear  without  a 
preacher]  and  how  shall  they  preach  except  they  be 
sent]"  And  verse  17,  "So  then,  faith  cometh  by  hear- 
ing, and  hearing  by  the  word  of  God." 

Q.  3.  Are  not  we  bound  to  believe  what  le-arned  men 
teach  us,  as  points  of  faith,  though  the  things  they  teach 
be  not  contained  in  the  word  of  God] 

A.  No;  if  the  things  they  teach  be  not  contained  ex- 
pressly, or  by  necessary  consequence  in  the  word  of  God, 
we  are  not  obliged  to  believe  them  as  points  of  faith;  Is. 
viii.  20,  "  To  the  law,  and  to  the  testimony,  if  they  speak 
not  according  to  this  word,  it  is  because  there  is  no  light 
in  them :"  Gal.  i.  8,  "  Though  we  or  an  angel  from  hea- 
ven preajch  any  other  gospel  unto  you,  than  that  which 
we  have  preached  unto  you,  let  him  be  accursed."  And 
Christ  hath  charged  us,  (Matt,  xxiii.  10.)  to  call  no  man 
master:  "Neither  be  ye  called  master,  for  one  is  your 
Master,  even  Christ." 

Q.  4.  Are  there  some  things  in  scripture  more  excel- 
lent than  others;  seeing  it  is  said,  the  scriptures  princi' 
pally  teach  matters  of  faith  and  duty  ] 

A.  Every  part  of  scripture  is  alike  pure;  Prov.  xxx.  5, 
"  Every  word  of  God  is  pure,"  and  of  equal  authority,  but 
not  of  equal  weight;  as  several  pieces  of  gold  are  alike 
Dure,  and  of  the  same  stamp,  but  not  of  equal  value. 

Q.  5.  What  may  be  inferred  hence  for  use] 

A.  First,  Hence,  it  is  our  duty  to  examine  what  we 
hear,  by  the  word  ;  and  not  receive  any  doctrine  because 
men  confidently  afiirm  it,  but  because  the  scriptures  re- 
quire it:  Acts  xvii.  11,  "These  were  more  noble  than 
those  of  Thessalonica,  in  that  they  received  the  word 
with  all  readiness  of  mind,  and  searched  the  scriptures 
daily,  whether  these  things  were  so."  Secondly,  That 
the  Christian  religion  is  not  notional,  but  practical;  and 
that  an  impractical  faith  saves  no  man;  James  ii.  20, 
"  Faith  without  works  is  dead.'' 


THE  assembly's  CATECHISM.  19 

GOD    IS   A    SPIRIT. 

Quest.  IV.  What  is  God? 

Ans.  God  is  a  spirit,  infinite,  eternal  and  un- 
changeable  in  his  being,  wisdom,  power,  holiness, 
justice,  goodness  and  truth. 

Q.  1.  Can  the  nature  of  God  be  defined,  so  as  men 
may  express  properly  and  strictly  what  God  is? 

A.  No;  Job  xi.  7,  '-'Canst  thou  by  searching  find  out 
God?  canst  thou  find  out  the  Almighty  unto  perfec- 
tion!" 

We  do  then  conceive  most  rightly  of  God,  when  we 
acknowledge  him  to  be  inconceivable :  and  therefore  one 
being  asked  the  question,  what  God  isl  answered  rightly: 
'•'If  I  fully  knew  that,  I  should  be  a  God  myself;  for  God 
only  knows  his  own  essence." 

Q.  2.  How"  many  ways  are  there  by  which  men  may 
know  and  describe  the  nature  of  God,  though  still  with 
imperfect  knowledge"? 

A.  There  are  two  ways  of  knowing  God  in  this  life. 
First,  By  way  of  affirmation;  affirming  that  of  God  by 
way  of  eminence,  which  is  excellent  in  the  creature;  as 
when  we  affirm  him  to  be  wise,  good,  merciful,  etc.  Se- 
condly, By  way  of  negation,  when  we  remove  from  God, 
in  our  conceptions,  all  that  is  imperfect  in  the  creature: 
when  we  say  God  is  immense,  infinite,  immutable;  and 
in  this  sense  we  also  call  him  a  spirit,  that  is,  he  is  not 
a  gross  corporeal  substance. 

Q.  3.  How  many  sorts  of  spirits  are  there?  and  of 
which  sort  is  God? 

A.  There  are  two  sorts  of  spirits,  created  and  finite, 
as  angels,  and  the  souls  of  men  are.  Secondly,  uncre- 
ated and  infinite;  and  such  a  spirit  God  only  is,  infinitely 
above  all  other  spirits. 

Q.  4.  If  God  be  a  spirit,  in  what  sense  are  we  to  un- 
derstand all  those  scriptures  which  speak  of  the  eyes  of 
the  Lord,  the  ears  and  hand  of  God? 

A.  We  are  to  understand  them  as  expressions  of  God. 
in  condescension  to  the  weakness  of  our  understandings 
even  as  the  glory  of  heaven  is  expressed  to  us  in  scrip 
ture  by  a  city,  and  the  royal  feast.  These  shadows  ar« 
useful  tp»  us  whilst  we  are  in  the  body;  but  we  shal 
fcnow  hi'*  in  heaven  after  a  more  perfect  manner. 


20  AN  EXPOSITION  OP 

Q,  5.  What  may  be  inferred  from  the  spiritual  nature 
of  God] 

A.  Hence  learn,  that  it  is  both  sinful  and  dangerous 
to  frame  an  image  or  picture  of  God.  Who  can  make 
an  image  of  his  soul,  which  yet  is  not  so  perfect  a  spirit 
as  God  isl  And  as  it  is  sinful  to  attempt  it,  so  it  is  im- 
possible to  do  it;  Deut.  iv.  15,  16,  ''Take  ye  therefore 
good  heed  unto  yourselves;  for  ye  saw  no  manner  of 
similitude,  on  the  day  that  the  Lord  spake  to  you  in 
Horeb  out  of  the  midst  of  the  fire;  lest  ye  corrupt  your- 
selves, and  make  you  a  graven  image,  the  similitude  of 
any  figure,"  etc. 

Q.  6.  What  else  may  be  inferred  hence] 
A.  That  our  souls  are  the  most  noble  and  excellent 
part  of  us,  which  most  resembles  God;  and  therefore  our 
chief  regard  and  care  should  be  for  them,  whatever  be- 
comes of  the  "vile  body;"  Matt.  xvi.  26,  "For  what  is 
a  man  profited,  if  he  gain  the  whole  world,  and  lose  his 
own  souH  Or  what  shall  a  man  give  in  exchange  for 
his  soul?" 

Q.  7.  What  farther  truth  may  be  inferred  hence] 
A.  That  men  should  beware  of  spiritual  sins,  as  well 
as  of  gross  and  outward  sins;  for  there  is  a  filthiness  of 
the  spirit,  as  well  as  of  the  flesh;  2  Cor.  vii.  1,  "  Let  us 
cleanse  ourselves  from  all  filthiness  of  the  flesh  and  spi- 
rit;" and  as  God  sees  them,  so  he  greatly  abhors  them, 
as  sins  that  defile  the  noblest  part  of  man,  on  which  lie 
stamped  his  own  image. 

Q.  8.  What  also  may  be  inferred  from  hence] 
A.  Hence  we  learn,  that  spiritual  worship  is  most 
agreeable  to  his  nature  and  will;  and  the  more  spiritual 
it  is,  the  more  acceptable  it  will  be  to  him;  John  iv.  24, 
"  God  is  a  spirit,  and  they  that  worship  him,  must  wor- 
ship him  in  spirit  and  in  truth."  Externals  in  worship 
are  of  little  regard  with  God;  as  places,  habits,  gestures, 
&c.  Apply  this  first,  To  superstitious  men,  Isa.  Ixvi. 
1,  2,  3.  Secondly,  To  children  that  say  a  prayer,  but 
mind  not  to  whom,  nor  what  they  say. 

OF  god's  infinitv. 

Q.  1.  What  is  the  sense  and  meaning  of  this  word 
infinity  ? 

A.  It  signifies  that  which  hath  no  bounds  or  limits. 


THE  assembly's  CATECHISM.  21 

within  which  it  is  contained,  as  is  the  case  with  all  cre- 
ated things. 

Q.  2.  In  how  many  respects  is  God  infinite'? 

A.  God  is  infinite  or  boundless  in  three  respects.  First, 
In  respect  of  the  perfection  of  his  nature;  his  wisdom, 
power,  and  holiness,  exceed  all  measures  and  limits;  as 
1  Sam.  ii.  2,  "  There  is  none  holy  as  the  Lord,''  etc.  Se- 
condly, In  respect  of  time  and  place;  no  time  can  mea- 
sure him;  Isa.  Ivii.  15,  "Thus  saith  the  high  and  lofty 
One  that  inhabiteth  eternity;".!  Kings  viii.  27,  ^'Behold 
the  heaven  of  heavens  cannot  contain  thee,  how  much 
less  this  house  which  I  have  built]"  The  heaven  of 
heavens  contains  created  beings;  but  not  the  Creator. 
Thirdly,  In  respect  of  his  incomprehensibleness,  by  tht* 
understanding  of  all  creatures;  Job  xi.  7,  "  Canst  thou 
find  out  the  Almighty  to  perfection?" 

Q.  3.  If  God  be  thus  infinite,  and  no  understanding 
can  comprehend  him,  how  then  is  it  said  in  1  John  iii. 
2,  "  We  shall  see  him  as  he  is?" 

A.  The  meaning  is  not,  that  glorified  saints  compre- 
hend God  in  their  understandings;  but  that  they  have  a 
true  apprehensive  knowledge,  though  not  a  comprehen- 
sive knowledge  of  God;  and  that  they  see  him  immedi- 
ately, and  not  as  we  do  now  through  a  glass  darkly. 

Q.  4.  What  is  the  first  lesson  to  be  learnt  from  God's 
infinity? 

A.  That  therefore  men  should  tremble  to  sin  even  in 
secret;  Psalm  cxxxix.  11,  "If  I  say,  Surely  the  darkness 
shall  cover  me,  even  the  night  shall  be  light  about  me.'^ 

Q.  5.  What  is  the  second  instruction  hence? 

A.  The  second  instruction  is.  That  there  is  an  infinite 
evil  in  sin,  objectively  considered,  as  it  is  committed 
against  an  infinite  God;  and  therefore  it  deserves  eternal 
punishment;  and  no  satisfaction  can  possibly  be  made 
for  it,  but  by  the  blood  of  Christ;  1  Pet.  i.  18,  "  Foras- 
much as  ye  know  that  ye  were  not  redeemed  with  cor- 
ruptible things,  as  silver  and  gold — but  with  the  precious 
blood  of  Christ." 

Q.  6.  What  is  the  third  instruction  from  God's  infi- 
nity? 

A.  The  third  instruction  is,  that  those  who  are  recon- 
ciled to  God  in  Christ,  need  not  fear  his  ability  to  per- 
form any  mercy  for  them;  for  he  "is  able  to  do  exceed* 


22  AN  EXPOSITION  OP 

lag  abundantly  above  all  that  we  can  ask  or  think,' 
Ephes.  iii.  20.  And  those  that  are  not  reconciled,  are 
in  a  very  miserable  condition,  having  infinite  power  ex- 
erted to  punish  them;  2  Thes.  i.  9,  "Who  shall  be  pu- 
nished with  everlasting  destruction  from  the  presence  of 
the  Lord,  and  from  the  glory  of  his  power." 

Q.  7.  What  is  the  fourth  instruction  from  God's  infi- 
nity 1 

A.  That  no  place  can  bar  the  access  of  gracious  souls 
to  God  :  they  are  as  near  in'a  dungeon  as  when  at  liberty; 
and  that  he  knows  their  thoughts,  when  their  tongue 
cannot  utter  them. 


OF  GOD^S  ETERNITY. 

Q.  1.  What  is  it  to  be  eternal,  as  God  is"? 

A.  The  eternity  of  God  is,  to  be  without  beginning, 
and  without  end;  Psalm  xc.  2,  '^Frora  everlasting  to 
everlasting  thou  art  God." 

Q.  2.  How  does  God's  eternity  differ  from  the  eternity 
of  angels,  and  human  souls  1 

A.  It  differs  in  two  respects;  first,  In  this,  that  though 
angels,  and  the  souls  of  men  shall  have  no  end ;  yet  they 
have  had  a  beginning,  which  God  had  not.  Secondly, 
Our  eternity  is  by  gift  from  God,  or  by  his  appointment; 
but  his  eternity  is  necessary,  and  from  his  own  nature. 

Q.  3.  In  what  sense  is  the  covenant  called  an  everlast- 
ing covenant? 

A.  The  covenant  is  called  an  everlasting  covenant,  2 
Sam.  xxiii.  5,  because  the  mercies  of  it,  conveyed  to 
believers,  as  pardon,  peace,  and  salvation,  are  mercies 
that  shall  have  no  end. 

Q.  4.  In  what  sense  is  the  gospel  called  everlasting? 

A.  The  gospel  is  called  the  everlasting  gospel.  Rev. 
xiv.  6,  because  the  effects  thereof,  upon  the  souls  it  sanc- 
tifies, will  abide  in  them  for  ever. 

Q.  5.  In  what  sense  is  the  redemption  of  Christ  called 
eternal  redemption? 

A.  The  redemption  of  Christ  is  called  eternal  redemp- 
tion in  Heb.  ix.  12,  because  those  whom  he  redeems  by 
his  blood,  shall  never  more  come  into  condemnation; 
John  V.  24,  "  He  that  heareth  my  word,  and  believeth 
on  him  that  sent  me,  hath  everlasting  life,  and  shall  not 


THE  assembly's  CATECHISM.  (1'3 

come  into  condemnation,  but  is  passed  from  death  unto 
life." 

Q.  6.  Why  is  the  last  judgment  of  the  world  by  Christ, 
called  eternal  judgment? 

A.  The  last  judgment  is  called  eternal  judgment,  not 
because  God  judged  men  from  eternity,  or  because  the 
day  of  judgment  shall  last  to  eternity;  but  because  the 
consequences  of  it  will  be  everlasting  joy  or  misery  to 
the  souls  of  men;  therefore  it  is  called  eternal  judgment. 
.  Heb.  vi.  2. 

Q.  7.  What  may  wicked  men  learn  from  the  eternity 
of  God? 

A.  Hence  wicked  men  may  see  their  own  misery  in 
the  perfection  of  it;  that  they  will  have  an  eternal  Enemy 
to  avenge  himself  upon  them  for  ever,  in  the  world  to 
come;  2  Thes.  i.  9,  "  Who  shall  be  punished  with  ever- 
lasting destruction,  from  the  presence  of  the  Lord." 

Q.  8.  What  may  good  men  learn  from  it? 

A.  That  their  joy  and  happiness  will  be  perfect  and 
ejTidless,  who  have  the  eternal  God  for  their  portion; 
Psalm  xvi.  11,  "In  thy  presence  is  fulness  of  joy ,  at 
thy  right  hand  are  pleasures  for  evermore." 

Q.  9.  What  may  all  men,  good  and  bad,  learn  from  it? 

A.  All  men  may  learn  three  things  from  the  eternity 
of  God;  First,  That  their  life  is  a  thing  of  naught  com- 
pared with  God;  Psalm  xxxix.  5,  "Mine  age  is  as  no- 
thing before  thee;"  Secondly,  That  sins,  or  duties,  long 
since  committed,  or  performed,  are  all  present  before 
God;  Thirdly,  That  God  can  never  want  opportunity  to 
do  his  work,  and  carry  on  his  designs  in  the  world.  All 
time  is  in  the  hand  of  the  eternal  God;  Rev.  xii.  12,  "'The 
devil  is  come  down  unto  you,  having  great  wrath,  be- 
cause he  knoweth  that  he  hath  but  a  short  time." 

OF  god's  unchangeableness. 

Quest.  1.  What  scriptures  plainly  assert  this  attribute? 

Ans.  Exod.  iii.  14,  "  And  God  said  unto  Moses,  I  AM 
that  I  AM."  Dan.  vi.  26,  "  For  he  is  the  living  God 
and  steadfast  for  ever;"  Jam.  i.  17,  "With  whom"  is  no 
variableness,  neither  shadow  of  turning." 

Q.  2.  Whence  does  God's  immutability  flow  ? 

A.  The  immutability  of  God  flows  from  the  perfectioq 


24  AN  EXPOSITION  OP 

of  his  nature^  to  which  nothing-  can  be  added,  and  from 
which  rjothing  can  be  taiien  away.  If  any  thing  could 
be  added  to  make  him  better  than  he  is;  or  if  any  thing 
could  be  taken  away,  to  make  him  less  good  than  he  is, 
then  he  were  not  the  chief  good,  and,  consequentlyj  not 
God. 

Q.  3.  By  what  other  argument  prove  you  his  immu' 
tability'? 

A.  I  prove  it  from  the  eternity  of  God.  If  God  be 
eternal,  he  must  be  immutable:  for  if  he  change  by  ad- 
dition of  something  to  him  he  had  not  before,  then  there 
is  something  in  God  which  he  had  not  from  eternity : 
And  if  he  change  by  diminution,  then  there  was  some- 
thing in  God  from  eternity,  which  now  is  not;  but  from 
everlasting  to  everlasting  he  is  the  same  God,  and  there- 
fore changeth  not. 

Q.  4.  But  it  is  said,  God  repents,  and  repentance  is  a 
change:  how  then  is  he  unchangeable,  and  yet  repents? 

A.  In  those  phrases  God  speaks  to  us,  as  we  must 
speak  of,  and  to  him;  not  properly,  but  after  the  manner 
of  men ;  and  ii  only  denotes  a  change  in  his  outward  pro- 
vidence, not  in  his  nature. 

Q.  5.  But  how  could  God  become  man^  and  yet  no 
change  be  made  on  him? 

A.  There  is  a  twofold  change;  one  active,  made  by 
God,  which  we  admit:  he  made  a  change  upon  our  nature 
by  uniting  it  to  Christ;  but  a  passive  change  made  upon 
God,  we  deny.  The  nature  of  man  was  made  more  ex- 
cellent, but  the  divine  nature  was  still  the  same. 

Q.  6.  What  is  the  first  instruction  from  God's  immu- 
tability 1 

A.  That  those  that  are  most  unchangeable  in  holiness, 
are  most  like  God  :  "  Let  him  that  is  holy,  be  holy  still." 

Q.  7.  What  is  the  second  instruction  from  hence? 

A.  That  the  happiness  of  God's  people  is  firm,  and 
sure,  being  still  upon  the  word  of  an  unchangeable  God; 
Mai.  iii.  6,  "  For  I  am  the  Lord;  I  change  not;  therefore 
ye  sons  of  .Jacob  are  not  consumed,"  Heb.  vi.  18. 

Q.  P.  What  is  the  third  instruction  from* this  attribute'' 

A.  That  the  hopes  of  all  wicked  men  are  vain,  being 
built  upon  a  presumption  that  God  will  not  deal  with 
them  as  he  has  threatened  he  will  do. 
»    Q.  9.  What  is  the  last  instruction  from  God's  immu- 
tability? 


THE  assembly's  CATECHISM.  25 

A.  That  Christians  may  take  as  much  encourao^ement 
now  from  the  nature,  word,  and  providence  of  God,  as 
the  saints  in  any  former  generation  did.  or  might  doj  for 
he  is  the  same  now  he  was  then. 

OF  god's  wisdom. 

Q.  1.  How  manifold  is  the  wisdom  of  Godl 

A.  There  is  a  personal  and  essential  wisdom  of  God; 
the  personal  wisdom  is  the  Son  of  God;  1  Cor.  i.  24, 
"Christ  the  power  of  God,  and  the  wisdom  of  God;" 
Col.  ii.  3,  •'  In  whom  are  hid  all  the  treasures  of  wisdom 
and  knowledo^e."  The  essential  wisdom  of  God  is  the 
essence  of  God;  of  which  this  question  speaks. 

Q.  2.  What  is  the  essential  wisdom  of  God] 

A.  The  essential  wisdom  of  God  is  his  most  exact  and 
perfect  knowledge  of  himself  and  all  his  creatures,  and 
his  ordering  and  disposing  them  in  the  most  convenient 
manner,  to  the  glory  of  his  own  name;  Ephes.  i.  11. 
"  According  to  the  purpose  of  him  who  worketh  all 
things  after  the  counsel  of  his  own  will." 

Q.  3.  What  is  the  first  property  of  God's  wisdom? 

A.  The  first  property  is,  he  is  only  wise;  Rom.  xvi. 
27,  '-To  God,  only  wise,  be  glory:"  and  whatever 
wisdom  is  in  angels  or  men,  is  all  derived  and  borrowed 
from  God,  but  his  from  none;  Isaiah  xl.  14,  ''With 
whom  took  he  counsel"?  aad  who  instructed  him,  and 
taught  him  in  the  path  of  judgment,  and  taught  him 
knowledge,  and  showed  to  him  the  way  of  understand- 
iagl" 

Q.  4.  What  is  the  second  property  of  God's  wisdom? 

A.  The  second  property  is,  that  he  is  incomprehen- 
sible in  his  wisdom;  Rom.  xi.  33,  34,  '' O  the  depth  of 
the  riches  both  of  the  wisdom  and  knowledge  of  God,'^  etc. 

Q.  5.  What  is  the  third  property  of  the  wisdom  of 
God? 

A.  The  third  property  is,  that  he  is  perfectly  wise, 
which  no  creatures,  no,  not  the  very  angels  in  heaven 
are;  Job  iv.  18,  '-'And  his  angels  he  chargeth  with  folly." 

Q.  6.  What  is  the  most  glorious  and  eminent  disco- 
very of  the  wisdom  of  God? 

A.  The  most  glorious  display  of  the  wisdotn  of  God 
was  in  the  work  of  our  redemption  by  Jesus  Christ;  Col. 
3 


26  AN   EXPOSITION  OF 

ii.  3,  '■  In  whom  are  hid  all  the  treasures  of  wisdom  an»l 
knowledge;"  1  Cor.  i.  24,  "  Christ  the  wisdom  of  God.'' 

Q.  7.  What  is  the  first  instruction  from  God's  wis- 
dom] 

A.  The  first  instruction  is,  that  God  is  a  fit  object  of 
our  trust,  dependence,  and  resignation;  Isa.  xxx.  18, 
"And  therefore  will  the  Lord  wait,  that  he  may  be  gra- 
cious unto  you;  and  therefore  w^ill  he  be  exalted,  that  he 
may  have  mercy  upon  you;  for  the  Lord  is  a  God  of 
judgment;  blessed  are  all  they  that  wait  for  him." 

Q.  8.  What  is  the  second  instruction  hence? 

A.  The  second  instruction  is,  that  it  is  a  dangerous 
arrogancy  in  the  creature,  either  to  prescribe  unto  God, 
and  direct  his  maker;  Job  xxi.  22,"  Shall  any  teach  God 
knowledge,  seeing  he  judgeth  those  that  are  high?"  Or 
to  quarrel  with  his  providences,  as  not  so  fit  and  conve- 
nient as  they  should  be;  Job  xl.  2,  "Shall  he  that  con- 
tendeth  with  the  Almighty  instruct  him?  He  that  re- 
proveth  God,  let  him  answer  it." 

Q.  9.  What  is  the  third  instruction  from  it? 

A.  That  the  people  of  God  have  much  reason  to  quiet, 
and  encourage  themselves,  when  crafty  and  subtle  ene- 
mies surround  them;  "  For  the  foolishness  of  God  is  wiser 
than  men,"  1  Cor.  i.  25. 

Q.  10.  What  is  the  fourth  instruction  from  God's 
wisdom? 

A.  The  fourth  instruction  is.  That  the  true  way  to 
wisdom,  is  to  be  sensible  of  our  own  folly;  1  Cor.  iii. 
18,  "If  any  man  among  you  seemeth  to  be  wise  in  this 
world,  let  him  become  a  fool,  that  he  may  be  wise." 
And  to  apply  ourselves  by  prayer  to  God,  the  foundation 
of  it,  James  i.  5,  "If  any  man  lack  wisdom,  let  him  ask 
of  God." 

Q.  11.  What  is  the  last  instruction  from  God's  wis- 
dom? 

A.  That  the  study  of  Christ,  and  of  the  scriptures,  is 
to  be  preferred  to  all  other  studies  in  the  world;  Col.  ii. 
3,  "In  whom  are  hid  all  the  treasures  of  wisdom  and 
knowledge."  And  the  scriptures  contain  all  that  wisdom 
which  is  for  our  salvation;  1  Cor.  ii.  7,  "  But  we  speak 
the  wisdom  of  God  in  a  mystery,  even  the  hidden  wisdom 
which  God  ordair.od  before  the  world,  unto  our  glory." 


27 


OF  GOD  S  POWER. 


Q.  1.  What  is  the  power  of  God  ? 

A.  An  essential  property  of  his  nature,  whereby  he 
Ran  do  all  things  that  he  pleases  to  have  done;  .ler. 
.xxxii.  17,  '•  Ah,  Lord  God,  behold  thou  hast  made  the 
heavens  and  the  earth  by  thy  great  power,  and  stretched 
out  arm;  and  there  is  nothing  too  hard  for  thee." 

Q.  2.  What  evidence  have  we  before  our  eyes  of  the 
almighty  power  of  God  ? 

A.  It  appears  in  the  creation  of  the  world ;  Rom.  i.  20, 
'■  For  the  invisible  things  of  him  from  the  creation  of  the 
world  are  clearly  seen,  being  understood  by  the  things 
that  are  made,  even  his  eternal  powder  and  godhead.'' 
And  its  sustentation;  Heb.  i.  3,  "W^ho  upholdeth  all 
things  by  the  word  of  his  power." 

Q.  3.  Did  God's  power  ever  act  its  utmost] 

A.  No;  he  can  do  more  than  ever  he  did,  or  ever  will 
do;  Matt.  iii.  9,  "  God  is  able  of  these  stones  to  raise  up 
children  unto  Abraham;"  Matt,  xxvi.  53. 

Q.  4.  Are  there  not  some  things  which  God  cannot  dol 

A.  Yes,  there  are;  but  they  are  such  things  as  are  in- 
consistent with  his  truth  and  holiness;  Tit.  i.  2,  "  God, 
that  cannot  lie;"  2  Tim.  iii.  13,  "  He  cannot  deny  him- 
self." 

Q.  5.  What  is  the  first  thing  inferred  from  God's 
power  ? 

A.  That  all  the  creatures  necessarily  depend  on  him 
for  what  ability  they  have;  and  without  the  permission 
of  the  supreme  power  they  can  do  us  no  hurt;  John  xix. 
11,'-  Thou  couldest  have  no  power  against  me,  except  it 
were  given  thee  from  above." 

Q.  6.  What  is  the  second  inference  hence? 

A.  That  the  difficulties  which  lie  in  the  way  of  the 
promises, need  be  no  stumbling-blocks  to  our  faith;  Rom. 
iv.  20,  21,  "He  staggered  not  at  the  promises  tiirough 
unbelief,  being  fully  persuaded,  that  what  he  had  pro- 
mised he  was  also  able  to  perform." 

Q.  7.  What  is  the  third  inference  from  this  attribute? 

A.  The  saints  need  not  be  affrighted  at  the  greatness 
of  their  sufferings;  their  God  can  carry  them  through ; 
Dan.  iii.  17,  "Our  God,  whom  we  serve  is  able  to  de- 
liver us  from  the  burning  fiery  furnace." 


28  AN  EXPOSITION  OP 

Q.  8.  What  is  the  fourth  inference? 

A.  That  the  salvation  of  God's  people  is  certain^  what- 
ever their  dangers  be,  being  kept  by  his  mighty  power; 
1  Pet.  i.  5,  '•  Who  are  kept  by  the  power  of  God  through 
faith  unto  salvation." 

Q.  [).  W^hat  is  the  last  inference  hence? 

A.  That  the  state  of  the  damned  is  inconceivably  mi- 
serable; their  punishment  proceedino-  from  the  glory  of 
the  Almighty;  2  Thes.  i.  9,  "  Who  shall  be  punished  with 
everlasting  destruction  from  the  presence  of  the  Lord, 
and  the  gloj-y  of  his  power." 

OF  god's  holiness. 

Q.  1.  How  manifold  is  the  holiness  of  God? 

A.  The  holiness  of  God  is  twofold;  communicable,  or 
incommunicable;  of  his  communicable  holiness  the  apos- 
tle speaks,  Heb.  xii.  10,  '^  But  he  for  our  profit,  that  we 
might  be  partakers  of  his  holiness."  Of  his  incommuni- 
cable holiness  that  scripture  speaks,  1  Sam.  ii.  2,  "  There 
is  none  holy  as  the  Lord." 

Q.  2.  What  is  the  essential  and  incommunicable  holi- 
ness of  God  ? 

A.  It  is  the  infinite  purity  of  his  nature,  whereby  he 
delights  in  his  own  holiness,  and  the  resemblance  of  it 
in  his  creatures,  and  hates  all  impurity;  Hab.  i.  13,  ••  Thou 
art  of  purer  eyes  than  to  behold  evil,  and  canst  not  look 
on  iniquity." 

Q.  3.  What  is  the  first  property  of  God's  holiness? 

A.  He  is  essentially  holy:  holiness  is  not  a  separable 
quality  in  God,  as  it  is  in  angels  and  men;  but  his  being 
and  his  holiness  are  one  thing. 

Q.  4.  What  is  the  second  property  of  God's  holiness? 

A.  God  is  essentially  holy,  the  author  and  fountain  of 
all  communicated  holiness;  Lev.  xx.  8,  "I  am  the  Lord 
which  sanctify  you." 

Q.  5.  What  is  the  third  property? 

A.  That  the  holiness  of  God  is  the  perfect  rule  and 
pattern  of  holiness  to  all  creatures;  1  Pet.  i.  16,  "Be  ye 
holy,  for  I  am  holy." 

Q.  6.  What  is  the  first  instruction'? 

A.  That  the  holiest  of  men  have  cause  to  be  ashamed 
and  humbled  when  they  come  before  God;  Isa.  vi.  3,  5j 


THE   ASSEMBLY  S  CATECHISM.  29 

'^And  one  cried  unto  anothc-r,  saying-,  Holy,  boly,  holy  is 
the  Lord  of  hosts,  the  whole  earth  is  lull  of  his  glory. 
Then  said  I,  Wo  is  n\e,  for  I  am  undone,  because  I  am  a 
man  of  unclean  lips/"'  &c. 

Q.  7.  What  is  the  second  instruction  from  God's  holi- 
ness? 

A.  That  there  is  no  coming  near  to  God  without  a 
mediator;  for  "our  God  is  a  consuming  fire.'^ 

Q.  8.  What  is  the  third  instruction  from  God's  holi- 
ness] 

A.  That  holiness  is  indispensably  necessary,  to  all 
those  which  shall  dwell  with  him  in  heaven;  Heb.  xii. 
14,  "And  holiness,  without  which  no  man  shall  see  the 
Lord." 

Q.  9.  What  is  the  fourth  instruction  hence ? 

A.  That  the  gospel  is  of  inestimable  value,  as  it  is  the 
instrument  of  conveying  the  holiness  of  God  to  us;  2 
Cor.  iii.  18,  "  But  we  all  with  open  face  beholding  as  in 
a  glass  the  glory  of  the  Lord,  are  changed  into  the  same 
image,  from  glory  to  glory,  even  as  by  the  Spirit  of  the 
Lord  :"  John  xvii.  17,  '•  Sanctify  them  through  thy  truth, 
thy  word  is  truth." 

Q.  10.  What  is  the  last  instruction  from  God's  holi- 
ness? 

A.  That  all  the  despisers  of,  and  scoffers  at  holiness, 
are  despisers  of  God;  for  holiTiess  is  the  very  nature  of 
God  J  and  in  the  creature  it  is  his  represented  image. 

OF  god's  justice. 

Q.  1.  What  is  the  justice  of  God  ] 

A.  The  justice  of  God  is  the  perfect  rectitude  and 
equity  of  his  nature;  whereby  he  is  just  in  himself,  and 
in  all  his  ways  towards  the  creatures;  Deut.  xxxii.  4, 
''He  is  the  rock,  his  work  is  perfect;  for  all  his  ways 
aie  judgment:  a  God  of  truth,  and  w^ithout  iniquity;  just 
and  right  is  he." 

Q.  2.  What  is  the  first  property  of  God's  justice? 

A.  That  it  infinitely  excels  all  human  justice  in  the 
perfection  of  it.  No  creature  can  compare  in  justice  with 
God:  Job  ix.  3,  "How  shall  man  be  just  with  God?"' 

Q.  3.  What  is  the  second  property  of  God's  justice] 

A.  That  he  is  universally  righteous  in  all  his  admi- 
3* 


so  AN  EXPOSITION  OP 

nistrations  in  the  world;  Psalm  cxlv.  17,  "The  Lord  is 
righteous  in  all  his  ways,  and  holy  in  all' his  works." 

Q.  4.  What  was  the  greatest  demonstration  of  the  jus- 
tice of  God,  that  ever  was  given  to  the  world"? 

A.  The  greatest  evidence  that  ever  was  given  of  the 
justice  of  God,  was  in  his  exacting  of  Christ  full  satis- 
faction for  our  sins;  Rom.  iii.  25,  2G,  ^- Whom  God  hath 
set  forth,  to  be  a  propitiation  through  faith  in  his  blood, 
to  declare  his  righteousness  for  the  remission  of  sins  that 
are  past,  through  the  forbearance  of  God.  To  declare,  I 
say,  at  this  time,  his  righteousness,  that  he  might  be  just, 
and  the  justifier  of  him  which  believeth  in  Jesus."  Rom. 
viii.  32,  "  He  spared  not  his  own  Son,  but  delivered  him 
up  for  us  all." 

Q.  5.  What  is  the  second  discovery  of  God's  justice? 

A.  The  second  discovery  of  the  justice  of  God,  is  in 
the  eternal  punishment  of  sin  in  hell,  upon  all  that  do 
not  repent,  and  come  to  Christ  by  faith,  in  this  world; 
Rom.  ii.  5,  "But  after  thy  hardness,  and  impenitent 
heart,  treasurest  up  unto  thyself  wrath  against  the  day 
of  wrath,  and  revelation  of  the  righteous  judgment  of 
God." 

Q.  6.  What  is  the  third  evidence  of  God's  justice? 

A.  The  third  evidence  of  the  justice  of  God,  is  in 
making  good  all  the  mercies  he  hath  promised  to  be- 
lievers, even  to  a  tittle;  1  John  i.  9,  "If  we  confess  our 
sins,  he  is  faithful  and  just  to  forgive  us  our  sins,  and 
to  cleanse  us  from  all  unrighteousness."  2  Tim.  vi.  8. 
"Henceforth  there  is  laid  up  for  me  a  crown  of  right- 
eousness, which  the  Lord,  the  righteous  Judge,  will  give 
me  at  that  day." 

Q.  7.  What  is  the  first  inference  from  God's  justice? 

A.  That  sinners  have  no  cause  to  complain  of  God's 
judgments,  though  never  so  terrible,  or  durable;  Rom.  ii. 
5,  "But  after  thy  hardness,  and  impenitent  heart,  trea- 
surest up  unto  thyself  wrath  against  the  day  of  wrath, 
and  revelation  of  the  righteous  judgment  of  God." 

Q.  8.  What  is  the  second  inference  from  God's  jus- 
tice? 

A.  That  without  doubt  there  is  a  judgment  to  come 
in  the  next  life,  otherwise  God  would  not  have  the  glory 
of  his  justice.  Eccl.  iii.  16,  17,  "1  saw  under  the  sun 
the  place  of  judgment,  that  wickedness  was  there;  and 


THE  assembly's  CATECHISM.  31 

the  place  of  righteousness,  that  iniquity  was  there;  I  said 
in  mine  heart,  God  shall  judge  the  righteous  and  the 
wicked/' 

Q.  9.  What  is  the  third  inference  from  God's  justice? 

A.  That  penitent  and  believing  sinners  need  not  doubt 
of  the  forgiveness  of  their  sins.  1  John  i.  9,  "  If  we  con- 
fess our  sins,  he  is  faithful  and  just  to  forgive  us  our 
bins,  and  to  cleanse  us  from  all  unrighteousness." 

Q.  10.  What  is  the  last  inference 'from  if? 

A.  The  last  inference  is,  That  meekness  and  patience 
under  afflictions  is  our  unquestionable  duty;  and  mur- 
muring against  God,  is  a  great  sin  and  evil.  Lam.  iii. 
39,  ''Wherefore  doth  a  living  man  complain  a  man  for 
the  punishment  of  his  sins?" 


OF  GOD  S  GOODNESS. 

Q.  1.  What  is  the  goodness  of  God? 

A.  It  is  an  essential  property  of  his  nature,  by  which 
he  is  absolutely  and  perfectly  good  in  himself,  and  the 
fountain  of  all  communicated  goodness  to  the  creature. 
Psal.  cxix.  68,  '-'Thou  art  good,  and  dost  good,  teach  me 
thy  statutes."  ' 

Q.  2.  How  does  the  goodness  of  God  differ  from  the 
mercy  of  God  ? 

A.  It  differs  in  its  objects:  for  misery  is  the  object  of 
mercy;  but  goodness  extends  to  the  creatures  that  are 
happy,  as  well  as  miserable.  As  the  angels.  Psal.  cxlv. 
9,  "The  Lord  is  good  to  all,  and  his  tender  mercies  are 
over  all  his  works.'' 

Q.  3.  What  is  the  first  property  of  God's  goodness? 

A.  That  all  his  other  attributes  flow  out  of  it  as  their 
fountain :  the  other  acts  of  God  are  but  the  effluxes  of  his 
goodness.  Exod.  xxxix.  19,  "  And  he  said.  I  will  make 
all  my  goodness  pass  before  thee,  and  I  will  proclaim 
the  name  of  the  Lord  before  thee,  and  I  will  be  crracious 
to  whom  1  will  be  gracious,  and  will  show  mercy  unto 
whom  I  will  show  mercy."  Exod.  xxxiv.  6,  "And  the 
Lord  passed  by  before  him,  and  proclaimed,  The  Lord, 
the  Lord  God,  merciful  and  gracious,  long-sufferino-  and 
abundant  in  goodness  and  truth."  °  ° 

Q.  4.  What  is  the  second  property  of  the  divine  good 
mess  ? 


32  AN   EXPOSITION   OF 

A.  That  it  is  supreme,  and  perfect  in  itself,  so  as  the 
goodness  of  no  creature  is,  or  can  be.  Luke  xviii.  19, 
''None  is  good  save  One,  and  that  is  God."  And  con- 
sequently above  all  additions  from  the  creature.  Psal. 
xvi.  2,  "  0  my  soul,  thou  hast  said  unto  the  Lord^  My 
goodness  extendeih  not  to  thee." 

Q.  5.  What  is  the  third  property  of  God's  goodness? 

A.  That  it  is  communicated  with  pleasure  and  deliglit 
to  the  creature.  No  mother  draws  out  her  breast  to  a 
hungry  child  with  more  pleasure,  than  God  does  his 
goodness  to  the  saints.  Psal.  cxlv.  9,  "The  Lord  is 
good  to  all,  and  his  tender  mercies  are  over  all  his 
works." 

Q.  6.  In  what  acts  has  God  first  manifested  his  good- 
ness? 

A.  He  has  manifested  it  in  the  creation  and  govern- 
ment of  the  world.  Psal.  civ.  24,  "O  Lord,  how  mani- 
fold are  thy  works!  in  wisdom  hast  thou  made  them  all: 
the  earth  is  full  of  thy  riches." 

Q.  7.  What  is  the  principal  work  in  which  God  has 
manifested  his  goodness  to  men] 

A.  The  principal  manifestation  of  God's  goodness,  is 
in  the  work  of  redemption  by  Christ.  Rom.  v.  9,  "  God 
commendeth  bis  love  towards  us,  in  that,  while  we  were 
yet  sinners,  Christ  died  for  us."  1  John  iv.  8,  9,  "In 
this  was  manifested  the  love  of  God  towards  us,  because 
that  God  sent  his  only  begotten  Son  into  the  world,  that 
we  might  live  through  him." 

Q.  8.  But  are  not  the  judgments  of  God  on  the  wicked, 
and  his  afflictions  on  the  saints,  impeachments  of  his 
goodness? 

A.  No;  it  is  the  property  of  goodness,  to  hate  and 
punish  evil  in  the  impenitent;  Exod.  xxxiv.  7,  "  Keeping 
mercy  for  thousands,  forgiving  iniquity,  and  transgres- 
sion, and  sin,  and  that  will  by  no  means  clear  the  guilty," 
etc.  And  the  afflictions  of  the  saints  flow  from  his 
goodness,  and  end  in  their  true  and  eternal  good;  Heb. 
xii.  6,  "  For  whom  the  Lord  loveth,  he  chasteneth,  and 
scourgeth  every  son  whom  he  receiveth."  Psalm  cxix. 
71,  "It  is  good  for  me  that  1  have  been  afflicted,  that  I 
might  learn  thy  statutes." 

Q.  9.  What  may  we  infer  from  the  goodness  of  God? 
A.  The  first  thing  is,  that  sin  hath  made  our  natures 


33 

6ase,  and  disinaenuous,  in  that  we  take  no  notice  of  his 
goodness;  Isaiah  i,  3.  "The  ox  knoweth  his  owner,  and 
the  ass  his  master's  crib:  but  Israel  doth  not  know,  my 
people  doth  not  consider;"  and  answer  not  the  design  of 
it;  Rom.  ii.  4,  '-Not  knowing  that  the  goodness  of  God 
leadeth  thee  to  repentance." 

Q.  10.  What  is  the  second  inference  from  the  good- 
ness of  God  ? 

A.  That  therefore  God  is  the  fittest  object  of  our  de- 
light and  love,  and  of  our  trust  and  confidence.  (I.)  Of 
our  delight  and  love;  Psalm  cxvi.  1,  ''I  love  the  Lord, 
because  he  hath  heard  my  voice,  and  my  supplications.'' 
(2.)  Of  our  trust  and  confidence;  Psalm  xxxiv.  8,  -'0 
taste  and  see  that  the  Lord  is  good;  blessed  is  the  man 
that  trusteth  in  him."' 

Q.  11.  What  is  the  third  inference  from  God's  good- 
ness] 

A.  That  Christians  should  imitate  God  in  his  good- 
ness, in  charity  to  their  enemies;  Matt.  v.  44,  45,  "  But  I 
say  unto  you,  love  your  enemies,  bless  them  that  curse 
you,  do  good  to  them  that  hate  you,  pray  for  them  which 
despitefully  use  you,  and  persecute  you,  that  ye  may  be 
the  children  of  your  Father  which  is  in  heaven." 

Q.  12.  What  is  the  last  inference  from  God's  good- 
ness? 

A.  That  Christians  have  great  encouragement  to  go 
to  God  for  pardon  in  case  of  sin;  Psalm  cxxx.  4,  ''But 
there  is  forgiveness  with  thee,  that  thou  mayest  be  feared ;"' 
and  for  refuge  in  dangers.  "The  Lord  is  good,  a  strong 
hold  in  the  day  of  trouble:  he  knoweth  them  that  trust 
in  him."  Nahum  i.  7. 


OF  GOD  S  TRUTH. 

Q.  1.  What  is  the  truth  of  God  ? 

A.  It  is  an  essential  property  of  his  nature,  whereby 
he  is  perfectly  faithful  in  himself,  and  in  all  that  he  hath 
spoken;  Deut.  xxxii.  4,  "He  is  the  rock,  his  work  is 
perfect,  for  all  his  ways  are  judgment;  a  God  of  truth, 
and  without  iniquity,  just  and  right  is  he."  Psalm 
cxix.  142,  "Thy  righteousness  is  an  everlasting  righte- 
ousness, and  thy  law  is  the  truth." 

Q.  2.  What  is  the  first  property  of  Divine  truth? 


h4 


AX  i:xposTriON  of 


A.  The  first  property  of  it.  is,  that  it  is  essential  and 
necessar}^  to  God:  He  "cannot  lie/'^  Tit.  i.  2. 

Q.  3.  Wiiat  is  the  second  property  of  it] 

A.  The  second  property  is,  That  it  is  everlasting,  and 
nbidinor  to  all  jrenerations;  Psalm  c.  3,  "For  the  Lord 
is  good,  his  mercy  is  everlasting-,  and  his  truth  endureth 
to  all  generations."'  Isaiah  xxv.  1,  "  0  Lord,  thou  art 
ray  God,  I  will  exalt  thee — thy  counsels  of  old  are  faith- 
fulness and  truth/' 

Q.  4.  What  is  the  third  property  of  Divine  truth  1 

A.  The  third  property  is,  that  he  is  universally  true 
in  all  his  words  and  works.  (L)  In  all  his  words; 
John  xvii.  1 7,  "  Thy  word  is  truth."  (2.)  AH  his  works ; 
Psalm  xxv.  10,  "All  the  paths  of  the  Lord  are  mercy 
and  truth,  unto  such  as  keep  his  covenant.'' 

Q.  5.  What  is  the  first  lesson  from  God's  truth  to  be 
learnt? 

A.  That  truth  and  sincerity  of  heart  is  that  which  is 
most  suitable,  and  pleasing  to  God :  Psalm  ii.  6,  "  Be- 
hold thou  desirest  truth  in  the  inward  parts." 

Q.  6.  What  is  the  second  lesson  from  God's  truth? 

A.  That  whatever  God  has  foretold,  shall  assuredly 
come  to  pass,  and  be  fulfilled  in  his  time;  Josh,  xxiii. 
14,  "Not  one  thing  hath  failed  of  all  the  good  things 
wiiich  the  Lord  our  God  spoke  concerning  you;  all  are 
come  to  pass  unto  you,  and  not  one  thing  hath  failed 
thereof." 

Q.  7.  What  is  the  third  lesson  from  the  truth  of  God  ? 

A.  That  a  promise  from  God  is  full  security  to  the 
faith  of  his  people,  and  they  may  look  upon  it  as  good 
as  a  mercy  in  hand ;  Heb.  x.  23^  "  For  he  is  faithful  that 
promised." 

Q.  8.  What  is  the  fourth  lesson  from  God's  truth? 

A.  That  whatever  God  hath  threatened  in  his  word 
against  sinners,  shall  surely  come  upon  them,  except 
they  repent:  Zech.  i.  6,  "  But  my  word  and  my  statutes, 
which  I  commanded  my  servants  the  prophets,  did  they 
not  take  hold  of  your  fathers'?  and  they  returned  and 
said.  Like  as  the  Lord  of  hosts  thought  to  do  unto  us,  ac- 
cording to  our  ways,  and  according  to  our  doings,  so 
hath  he  dealt  with  us."  Fizek.  xii.  27,  28,  "The  word 
which  I  have  spoken,  shall  be  done,  saiih  the  Lord  God." 

Q.  9.  What  is  the  fifth  lesson  from  God's  truthl 


THE  ASSEMBLY  S  CATECHISM.  55 

A.  That  falsehood  in  words  and  actions  is  r-ontrary  to 
God's  nature,  and  abhorred  by  him;  John  viii.  44,  '"Ye 
are  of  your  father  the  devil,  and  the  lusts  of  your  father 
ye  will  do:  he  was  a  murderer  from  the  beginning,  and 
abode  not  in  the  truth,  beceause  there  is  no  truth  in  him  : 
when  he  speaketh  a  lie,  he  speaketh  of  his  own ;  for  ho 
is  a  liar,  and  the  father  of  it." 

Q.  10.  What  is  the  last  lesson  from  God's  truth? 

A.  The  day  of  judgment  will  rightly  and  justly  state 
every  man's  condition  j  Rom.  ii.  2,  "  But  we  are  sure  that 
the  judgment  of  God  is  according  to  truth,  against  them 
which  commit  such  things.'^ 


OF  ONE  GOD. 

Quest.  V.  Are  there  more  Gods  than  one  ? 
Ans.  There  is  but  one  only,  the  living  and  true 
God. 

Q.  1.  How  does  it  appear  that  there  is  but  one  God? 

A.  It  is  evident  from  scripture  that  there  is  but  one 
God;  Deut  vi.  4,  ^^  Hear,  O  Israel,  the  Lord  our  God  i> 
one  Lord."'  Jer.  x.  10,  "But  the  Lord  is  the  true  God; 
he  is  the  living  God,  and  an  everlasting  king;"  and  as 
scripture  reveals  no  more,  so  reason  will  allow  no  more. 

Q.  2.  Why  will  reason  allow  no  more  than  one  God  I 

A.  Because  God  is  the  first  being;  Rev.  i.  11^  "Say- 
ing, I  am  Alpha  and  Omega,  the  first  and  the  last-"  and 
there  can  be  but  one  first  being.  And  God  is  the  mos^r 
perfect,  and  excellent  being;  Psalm  Ixxi.  19,  ''Thy 
righteousness  also,  0  God,  is  very  high,  who  hath  don'f 
great  things ;  0  God,  who  is  like  unto  thee  ?"  And  there 
can  be  but  one  most  perfect  and  excellent  beino-. 

Q.  3.  But  do  not  the  scriptures  say  in  1  Cor.  viii.  5 
that  "there  are  gods  many,  and  lords  many?" 

A.  Yes,  there  are  many  in  name,  and  many  in  opinion, 
but  only  one  in  truth;  Jer.  x.  10,  "But  the  Lord  is  the 
true  God,  he  is  the  living  God,  and  an  everlastino-  kino:  ■• 

Q.  4.  Why  is  he  called  the  true  God  1 

A.  To  distinguish  him  from  the  idols  and  false  god» 
of  the  heathens;  1  Thess.  i.  9,  "  Hnw  ye  turned  to'Go^ . 
from  idols,  to  serve  the  living  and  the  true  God."  Acts 
xiv.  15,  "We  preach  unto  you,  that  ye  should  turn  from 


315  AN  EXPOSITION  OF 

these  vanities  unto  the  livinjT  God,  who  made  heaven 
and  earth,  and  the  sea,  and  all  things  that  are  therein.'^ 
Q.  5.  Why  is  he  called  the  living  God? 
A.  Because  all  life,  natural,  spiritual,  and  eternal,  is 
in  him,  and  from  him  only.  First,  Natural  life;  Acts  xvii. 
28, ''  For  in  him  we  live,  and  move,  and  have  our  being." 
►Secondly,  Spiritual  life  :  Eph.  ii.  1,  "  You  hath  he  quick- 
ened, who  were  dead  in  trespasses  and  sins.  Thirdly. 
Eternal  life  in  glory j  Col.  iii.  4,  "When  Christ,  who  is 
our  life,  shall  appear,  then  shall  ye  also  appear  with  him 
in  glory." 

Q.  6.  What  is  the  first  instruction  hence  1 
A.  If  but  one  God,  then  all  his  children  should  be  of 
one  heart,  having  one  and  the  same  father;  Eph.  iv.  5,  6, 
'•One  Lord,  one  faith,  one  baptism,  one  God  and  fathei 
of  all,  who  is  above  all,  and  through  all,  and  in  you  all." 
Q.  7.  What  is  the  second  inference  hence] 
A.  That  it  is  idolatry  to  perform  worship  to  anj'  other 
but  God  only;  Psalm  Ixxxvi.  9,  10,  '-All  nations  whom 
thou  hast  made  shall  come  and  worship  before  thee.  O 
Lord;  and  shall  glorify  thy  name:  for  thou  art  great,  and 
dost  wondrous  things:  thou  art  God  alone!" 
Q.  8.  What  is  the  third  inference  from  itl 
A.  That  our  supreme  love  is  due  to  God  only,  and  it 
is  very  sinful  to  place  it  on  any  other,  Deut.  vi.  4,  5, 
'•Hear,  O  Israel,  the  Lord  our  God  is  one  Lord;  and 
thou  shah  love  the  Lord  thy  God  with  all  thy  heart,  and 
with  all  thy  soul,  and  with  all  thy  might." 

Q.  9.  What  is  the  fourth  inference  from  God's  unity] 
A.  That  God  only  must  have  the  reliance  and  depend- 
ence of  our  souls,  .ler  xvii.  5,  7,  "Thus  saith  the  Lord, 
Cursed  be  the  man  that  trusteth  in  man,  that  maketh 
llesh  his  arm,  and  whose  heart  departeth  from  the  Lord. 
Blessed  is  the  man  that  trusteth 'in  the  Lord,  and  whose 
hope  the  Lord  is." 

Q.  10.  What  is  the  last  inference  from  hi 
A.  'i'hat  we  have  great  cause  to  be  thankful  for  the 
gospel,  which  discovers  the  only  true  God  to  us,  and 
that  we  are  not,  as  the  heathens,  worshipping  many- 
false  gods,  1  Cor.  viii.  5,  6,  "For  though  there  be  that 
are  called  goc^.s,  whether  in  heaven,  or  in  earth,  (as  there 
be  gods  man3\  and  lords  many,)  but  to  us  there  is  but 
orie  God.  the  father,  of  whom  are  all  things,  and  we  in 


THE  assembly's  CATECHISM.  37 

him ;  and  one  Lord  Jesus  Christ,  by  whom  are  all  things 
and  we  by  him." 

OF  THE  THREE  PERSONS  IN  THE  GODHEAD. 

Quest.  VI.  How  many  persons  are  there  in  the 
Godhead? 

Ans.  There  are  three  persons  in  the  Godhead, 
the  Father,  the  Son,  and  the  Holy  Ghost;  and  these 
three  are  one  God,  the  same  in  substance,  equal  in 
power  and  glory. 

Q.  1.  What  mean  you  by  the  word  Godhead  I 

A.  It  is  the  nature,  essence,  or  being  of  God,  as  the 
Apostle  speaks,  Acts  xvii.  29,  ^'  Forasmuch,  then,  as  we 
are  the  offspring  of  God.  we  ought  not  to  think  that  the 
Godhead  is  like  unto  gold,  or  silver,  or  stone,  graven  by 
art,  and  man's  device/' 

Q.  2.  What  is  a  person  in  the  Godhead  ] 

A.  It  is  the  Godhead  distinguished  by  personal  pro- 
perties; each  person  having  his  distinct  personal  proper- 
ties, Heb.  i.  3,  "  Who  being  the  brightness  of  his  glory, 
and  the  express  image  of  his  person,  and  upholding  all 
th.ings  by  the  word  of  his  power." 

Q,  3.  How  does  it  appear  that  there  are  three  persons, 
and  no  more? 

A.  First,  From  Christ's  baptism.  Matt,  iii.  16,  17, 
"And  Jesus,  when  he  was  baptized,  went  up  straightway 
out  of  the  water :  and  lo,  the  heavens  were  opened  unto 
him,  and  he  saw  the  Spirit  of  God  descending  like  a  dove, 
and  lighting  upon  him.  And  lo!  a  voice  from  heaven, 
saying.  This  is  my  beloved  Son,  in  whom  I  am  well 
pleased." 

Q.  4.  How  elsOj  in  the  second  place,  does  it  appear? 

A.  From  the  institution  of  our  baptism.  Matt,  xxviii. 
19,  "Go  ye,  therefore,  and  teach  all  nations,  baptizing 
ihem  in  the  name  of  the  Father,  of  the  Son,  and  of  the 
Holy  Ghost." 

Q.  5.  What  is  the  third  proof  from  scripture] 

A.  From  the  apostolic  benediction.     2  Cor.  xiii.  14, 

"The  grace  of  the  Lord  Jesus  (Christ,  and  the  love  of 

God,  and  the  communion  of  the  Holy  Ghost,  be  with  you 

all :  araen.'^   Where  three  distinct  blessings  are  besought 

4 


38  AN   EXPOSITION   OP 

from  the  three  divine  persons  in  the  Godhead;  grace  fron? 
Christj  love  from  the  Fatlier^  and  communion  from  the 
Spirit. 

Q.  6.  What  further  evidence  is*there  of  it  in  the  scrip- 
ture? 

A.  From  plain  positive  assertions  of  the  scripture,  as- 
serting-, first,  A  trinity  of  persons.  Secondly,  A  unit} 
of  essence.  1  John  v.  7,  "For  there  are  three  that  beai 
record  in  heaven,  the  Father,  the  Word,  and  the  Holy 
Ghost;  and  these  three  are  one.^^ 

Q.  7.  What  is  the  first  instruction  from  the  trinity'? 

A.  That  the  doctrine  of  the  gospel,  concerning  Christ 
is  fully  confirmed  and  ratified  by  three  witnesses  fron 
heaven,  who  are  above  all  exceptions.  1  John  v.  7,  "  Foi 
there  are  three  that  bear  record  in  heaven,  the  Father,  the 
Word,  and  the  Holy  Ghost." 

Q.  8.  What  is  the  second  instruction  from  the  trinity? 

A.  Hence  we  learn  the  true  order  and  manner  of  wor- 
shipping God  is  in  the  Son.  John  xvi.  23,  ''  Whatsoever 
ye  shall  ask  the  Father  in  my  name,  he  will  give  it  you.'^ 
And  by  the  Spirit.  Eph.  vi.  18,  '•  Praying  always,  with 
all  prayer  and  supplication  in  the  Spirit.'' 

Q.  9.  What  is  the  third  instruction  from  the  trinity? 

A.  That  the  covenant  of  grace  conveys  a  rich  portion 
to  believers,  in  making  over  all  three  persons  to  them. 
Jar.  xxxi.  33,  "  But  this  shall  be  the  covenant  that  I  will 
make  with  the  house  of  Israel,  after  those  days,  saith  the 
Lord,  I  will  put  my  law  in  their  inward  parts,  and  write 
it  in  their  hearts,  and  will  be  their  God^  and  they  shall 
he  my  people." 

Q.  10.  What  is  the  fourth  instruction  from  the  trinity? 

A.  That,  as  it  is  the  duty  of  all  the  saints  to  give  dis- 
tinct glory  to  the  three  persons  in  the  Godhead  :  so  it  will 
be  a  special  part  of  their  blessedness  in  heaven,  to  con- 
template the  distinct  benefits  received  from  them  all. 
Rev.  i.  5,  ''And  from  Jesus  Christ,  who  is  the  faithful 
witness,  and  the  first-begotten  of  the  dead,  and  the  prince 
of  the  kings  of  the  earth:  unto  him  that  loved  us,  and 
washed  us  from  our  sins  in  his  own  blood." 

OF  god's  decrees. 
Quest.  VH.  What  are  the  decrees  of  God  ? 
Ans.  The  decrees  of  God  are  his  eternal  purpose, 


THE  ASSEMMLT's  CATECHISM.  39 

according  to  the  counsel  of  his  will,  whereby,  for 
his  own  glory,  he  has  foreordained  whatever  comes 
to  pass. 

Q.  1.  What  things  are  decreed  by  God? 

A.  All  things,  whatever  comes  to  pass,  even  the 
smallest.  Eph.  i,  11,  "  In  whom  also  we  have  obtained 
an  inheritance,  being  predestinated  according  to  the  pur- 
pose of  him  who  worketh  all  things  after  the  counsel  of 
his  own  will." 

Q.  2.  What  is  the  end  of  God's  decrees? 

A.  The  glory  of  his  own  name.  Eph.  i.  1 1, 12,  "  Who 
worketh  all  things  after  the  counsel  of  his  own  will: 
that  we  should  be  to  the  praise  of  his  glory,  who  first 
trusted  in  Christ." 

Q.  3.  But  there  are  some  evil  things  done  in  the  world : 
do  they  fall  under  God's  decree! 

A.  Though  God  neither  approves  thera,  nor  necessi- 
tates men  to  commit  them;  yet  he  permits  and  suffers 
them  to  be  done,  and  will  turn  them  to  his  own  glory. 
Acts  iv.  27,  28,  ''For  of  a  truth  against  thy  holy  child 
Jesus,  whom  thou  hast  anointed,  both  Herod,  and  Pon- 
tius Pilate,  with  the  Gentiles,  and  the  people  of  Israel 
are  gathered  together,  for  to  do  whatsoever  thy  hand  and 
thy  counsel  determined  before  to  be  done." 

Q.  4.  Who  are  the  objects  of  God's  special  decrees'? 

A.  Angels  and  men  are  the  objects  of  God's  special 
decrees.  1  Tim.  v.  21,  "I  charge  thee  before  God,  and 
the  Lord  Jesus  Christ,  and  the  elect  angels,  that  thou 
observe  these  things,"  &c.  Rom.  viii.  33,  "  Who  shall 
lay  any  thing  to  the  charge  of  God's  elect?" 

Q.  5.  What  is  the  first  property  of  God's  decrees'? 

A.  That  they  are  most  wise  acts  of  God,  laid  in  the 
depth  of  wisdom  and  counsel.  Rom.  xi.  33,  "O  the 
depth  of  the  riches  both  of  the  wisdom  and  knowledge 
of  God !  How  unsearchable  are  his  judgments,  and  his 
ways  past  finding  out!" 

Q.  6.  What  is  the  second  property  of  God's  decrees? 

A.  The  decrees  of  God  are  most  free,  all  flowing  from 
the  mere  pleasure  of  his  will.  Rom.  ix.  18,  "Therefore 
hath  he  mercy  on  whom  he  will  have  mercy,  and  whom 
he  will  he  hardeneth." 

Q.  7.  What  is  the  third  property  of  God's  decrees' 


40  AN  EXPOSITION  OP 

A.  They  are  most  firm  and  stable.  2  Tim.  ii.  19, 
'•Nevertheless,  the  foandation  of  God  standeth  sure, 
having  this  seal,  The  Lord  knoweth  them  that  are  his." 
Zech.  vi.  1. 

Q.  8.  What  is  the  fourth  property  of  God'S  decrees? 

A.  They  are  eternal,  and  before  all  time.  Acts  xv.  18, 
"Known  unto  God  are  all  his  works  from  the  beginning 
of  the  world." 

Q.  9.  What  is  the  fifth  property  of  God's  decrees'? 

A.  They  are  most  pure,  and  altogether  unspotted  by 
sin.  1  John  i.  5,  '-'This  is  the  message  which  we  have 
heard  of  him,  and  declare  unto  you.  That  God  is  light, 
and  in  him  is  no  darkness  at  all." 

Q.  10.  What  is  the  first  instruction  from  God's  de- 
crees? 

A.  That  we  ought  to  ascribe  nothing  to  chance,  but 
to  the  appointment  or  providence  of  God.  Prov.  xvi.  33, 
'•'The  lot  is  cast  into  the  lap-  but  the  whole  disposing 
thereof  is  of  the  Lord." 

Q.  11.  What  is  the  second  instruction  from  God's  de- 
crees ? 

A.  That  God's  hand  is  to  be  acknowledged  in  the 
greatest  afflictions  that  befall  us.  2  Sam.  xvi.  11,  "And 
David  said  to  Abishai,  and  to  all  his  servants-  Behold, 
my  son  which  came  forth  of  my  bowels  seeketh  my  life; 
how  much  more  now  may  this  Benjamite  do  it?  let  him 
alone,  and  let  him  curse:  for  the  Lord  hath  bidden  him." 

Q.  12.  What  is  the  last  instruction  from  God's  de- 
crees? 

A.  That  we  ought  to  be  thankful  to  God  for  all  the 
good,  and  patient  under  all  the  evils  that  befall  us.  Job 
ii.  10,  "  Shall  we  receive  good  at  the  hand  of  God,  and 
shall  we  not  receive  evil?" 

OF  THE   CREATION. 

Quest.  VIIL  How  does  God  execute  his  decrees? 

Ans.  God  executeth  his  decrees  in  the  works  of 
creation  and  providence. 

Quest.  IX.  What  is  the  work  of  creation? 

Ans.  The  work  of  creation  is,  God's  making  all 
things  of  nothing,  by  the  word  of  his  power,  in  the 
space  of  six  days,  and  all  very  good. 


THE  assembly's  CATECHISM.  4l 

Q.  1.  What  is  it  to  create  1 

A.  To  create,  is  to  g-ive  a  being  to  that  which  had  no 
being  •  or  to  bring  something  out  of  nothing.  Heb.  xi.  3, 
"Thorough  faith  we  understand  that  the  worlds  were 
framed  by  the  word  of  God,  so  that  things  which  are 
seen,  were  not  made  of  things  that  do  appear," 

Q.  2.  How  did  God  create  the  world'? 

A.  By  his  infinite  power,  executed  by  his  word  or  com- 
mand. Ps.  xxxiii.  6,  9,  '•'  By  the  word  of  tke  Lord  were 
the  heavens  made,  and  all  the  host  of  them  by  the  breath 
of  his  mouth;  for  he  spake,  and  it  was  done;  he  com- 
manded, and  it  stood  fast." 

Q.  3.  What  attribute  of  God  shines  forth  in  the  crea- 
tion? 

A.  The  wisdom  of  God  shines  forth  gloriously,  not 
only  in  their  formation,  but  dependence  one  upon  another. 
Ps.  civ.  24,  "O  Lord,  how  manifold  are  thy  works!  in 
wisdom  hast  thou  made  them  all;  the  earth  is  full  of  thy 
riches." 

Q.  4.  What  may  we  learn  from  the  creation? 

A.  That  God  perfectly  knows  all  that  is  in  the  crea- 
ture, be  it  never  so  secret.  Ps.  xciv.  8,  9,  '^  Understand 
O  ye  brutish  among  the  people;  and  ye  fools,  when  will 
ye  be  wise?  He  that  planted  the  ear,  shall  he  not  hear? 
He  that  formed  the  eye,  shall  he  not  see?" 

Q.  5.  What  is  the  second  instruction  from  the  crea^ 
lion? 

A.  That  God  is  the  rightful  owner  of  us  all,  and  may 
do  what  he  will  with  us.  Rom.  ix.  20,  "  Nay.  but,  O 
man,  who  art  thou  that  repliest  against  God  !  Shall  the 
thing  formed  say  to  him  that  formed  it.  Why  hast  thou 
made  me  thus?  Hath  not  the  potter  power  over  the 
clay,  of  the  same  lump  to  make  one  vessel  to  honour,  and 
another  to  dishonour?" 

Q.  6.  What  is  the  third  instruction  from  the  creation? 

A.  That  God  only  is  the  proper  object  of  worship.  Jer. 
X.  1 1,  "  Thus  shall  ye  say  unto  them,  The  gods  that  have 
not  made  the  heavens  and  the  earth,  even  they  shall  pe- 
rish from  the  earth,  and  from  under  these  heavens." 

Q.  7.  What  is  the  fourth  instruction  hence'' 

A.  That  Christians  should  not  fear  the  power  of  crea- 
tures, since  they  derive  their  being  and  power  from  God. 
Isa.  liv.  16,  17,  "Behold,  I  have  created  the  smith  that 
4* 


43  AN  EXPOSITION  OP 

bloweth  the  coals  in  the  fire,  that  bringeth  forth  an  in- 
strument for  his  work,  and  I  have  created  the  waster  to 
destroy.  No  weapon  that  is  formed  against  thee,  shall 
prosper." 

Q.  8.  What  is  the  fifth  instruction  hence  1 
A.  That  atheism  is  a  sin  against  natural  light  and  rea- 
son.    Rom.  i.  20,  "  For  the  invisible  things  of  him  from 
the  creation  of  tiie  world  are  clearly  seen,  being  under- 
stood by  the  things  that  are  made,  even  his  eternal  power 
and  Godhead;  so  that  they  are  without  excuse." 
Q.  9.  What  is  the  sixth  instruction  hence] 
A.  That  God's  glory  is  the  end  of  all  being.     Col.  i. 
16,  "For  by  him  were  all  things  created  that  are  in  hea- 
ven, and  that  are  in  earth,  visible  and  invisible,  whether 
they  be  thrones,  or  dominions,  or  principalities,  or  powers: 
all  things  were  created  by  him,  and  for  him." 
Q.  10.  What  is  the  seventh  instruction  hence? 
A.  That  there  is  an  unnatural  rebellion  in  sin,  striking 
at  him  that  made  and  preserves  our  being.     Isa.  i.  2,  '■'■  I 
have  nourished  and  brought  up  children,  and  they  have 
rebelled  against  me." 

Q.  11.  What  is  the  eighth  instruction  hence] 
A.  That  God  can  in  a  moment  revive  and  save  the 
church,  when  at  the  lowest  ebb.     Isa.  Ixv.  18,  "  Behold, 
I  create  Jerusalem  a  rejoicing,  and  her  people  a  joy." 
Q.  12.  What  is  the  last  instruction  hence] 
A.  That  it  is  easy  with  God  to  revive  a  dejected  soul. 
Isa.  Ivii.  19,  "  I  create  the  fruit  of  the  lips;  peace,  peace 
10  him  that  is  far  off,  and  to  him  that  is  near,  saith  the 
Lord;  and  I  will  heal  him." 

OF  man's  creation. 

Quest.  X.  How  did  God  create  man? 

Ans.  God  created  man  male  and  female,  after  his 
own  image,  in  knowledge,  righteousness,  and  holi- 
ness, with  dominion  over  the  creatures. 

Q.  1.  In  whose  image  did  God  create  man? 

A.  God  created  man  in  his  own  image.  Gen.  i.  27, 
'^  So  God  created  man  in  his  own  image,  in  the  image  of 
God  created  he  him,  male  and  female  created  he  them." 

Q.  2.  What  is  meant  by  the  image  of  God  I 


A.  Not  a  resemblance  of  God  in  any  bodily  shape  or 
figure,  but  in  holiness.  Eph.  iv.  24,  "And  that  ye  put 
on  the  new  man,  which  after  God  is  created  in  right 
eousness  and  true  holiness." 

Q.  3.  In  what  graces  did  man  resemble  God? 

A.  In  such  a  knowledge  of  God  himself,  and  the  crea- 
tures, which  made  him  happy.  Col.  iii.  10,  "And  have 
put  on  the  new  man,  which  is  renewed  in  knowledge, 
after  the  image  of  him  that  created  him." 

Q.  4.  In  what  other  graces  did  this  image  consist? 

A.  In  righteousness  as  well  as  holiness.  Eph.  iv.  24, 
"And  that  ye  put  on  the  new  man,  which  after  God  is 
created  in  righteousness  and  true  holiness." 

Q.  5.  What  is  the  first  instruction  hence  ?- 

A.  The  deplorable  misery  of  the  fall.  Rom.  v.  12, 
"  Wherefore  as  by  one  man  sin  entered  into  the  world, 
and  death  by  sin,  and  so  death  passed  upon  all  men,  for 
that  all  have  sinned." 

Q.  6.  What  is  the  second  instruction  hence? 

A.  The  beauty  of  holiness,  which  is  the  image  of  God, 
and  the  excellency  of  man.  Psalm  xvi.  3,  "  But  to  the 
saints  that  are  in  the  earth,  and  to  the  excellent,  in  whom 
is  all  my  delight." 

Q.  7.  What  is  the  third  instruction  hence? 

A.  We  have  infinite  cause  to  bless  God  for  Christ, 
who  repairs  this  lost  image  in  his  people.  Eph.  vi.  23, 
"'  And  be  renewed  in  the  spirit  of  your  mind." 

Q.  8.  What  is  the  fourth  instruction  hence? 

A.  That  the  despisers  of  holiness  are  the  despisers  of 
God;  for  holiness  is  God's  image. 

Q.  9.  What  is  the  fifth  instruction  hence? 

A.  The  excellency  of  sanctification,  which  defaces  the 
image  of  Satan,  and  draws  the  image  of  God  upon  the 
soul  of  man. 

OF    DIVINE    PROVIDENCE. 

Quest.  XI.  What  are  God's  works  of  providence? 

Ans.  God's  works  of  providence  are  his  most  holy, 
wise  and  powerful  preserving  and  governing  all  his 
creatures,  and  all  their  actions. 

Q.  1.  How  does  it  appear  there  is  a  divine  provi- 
dence ? 


44  AN   EXPOSITION  OF 

A.  It  appears  by  plain  scripture  testimonies.  Heb.  i. 
3,  '-Upholding  all  things  by  the  word  of  his  power." 
Col.  i.  17,  "  By  him  all  things  consist."  Luke  xii.  6,  7, 
"Are  not  five  sparrows  sold  for  two  farthings,  and  not 
one  of  them  is  forgotten  before  God]  but  even  the  very 
hairs  of  your  head  are  all  numbered." 

Q.  2.  How  else  is  providence  evinced  1 

A.  By  scripture  emblems,  as  Jacob's  ladder,  Gen. 
xxviii.  12,  13,  "And  he  dreamed,  and  behold  a  ladder 
set  up  on  the  earth,  and  the  top  of  it  reached  to  heaven; 
and  behold,  the  angels  of  God  ascended  and  descended  on 
it:"  And  Ezekiel's  wheels,  Ezek.  i.  20,  "Whithersoever 
the  spirit  was  to  go,  they  went,  thither  was  their  spirit 
to  go;  and  the  wheels  were  lifted  up  over  against  them- 
for  the  spirit  of  the  living  creature  was  in  the  wheels." 

Q.  3.  What  farther  scripture  evidence  is  there? 

A.  The  sure  accomplishment  of  scripture  predictions, 
as  Israel's  captivity  and  deliverance  from  Egypt  and 
Babylon,  Christ's  incarnation,  the  rise  and  ruin  of  the 
four  monarchies.  Dan.  ii.  31,  "Thou,  O  King,  sawest, 
and  behold  a  great  image,  whose  brightness  was  excel- 
lent, stood  before  thee,  and  the  form  thereof  was  terrible." 
Dan.  vii.  3,  "And  four  great  beasts  came  up  from  the 
sea,  diverse  one  from  the  other." 

Q.  4.  What  is  the  first  act  of  providence  about  the 
creatures'? 

A.  It  sustains,  preserves,  provides  for  them.  Psalm 
cxlv.  15,  16,  "The  eyes  of  all  wait  upon  thee,  and  thou 
givest  them  their  meat  in  due  season.  Thou  openest 
thine  hand,  and  satisfiest  the  desire  of  every  living  thing." 
And  defends  them  from  danger,  Psal.  xxxvi.  6,  "Thy 
righteousness  is  like  the  great  mountains,  thy  judgments 
are  a  great  deep:  O  Lord^  thou  preservest  man  and 
beast." 

Q.  5.  What  is  the  second  act  of  providence  about  the 
creatures? 

A.  It  rules  and  governs  the  creatures  and  their  actions, 
Psalm  Ixvi.  7,  "  He  ruleth  by  his  power  for  ever,  his 
eyes  behold  the  nations:  let  not  the  rebellious  exalt 
themselves." 

Q.  6.  How  manifold  is  divine  providence? 

A.  It  is  common  and  general  over  all,  or  special  and 
peculiar  in  some  men,  1  Tim.  iv.  10,  "  Who  is  the  Sa- 
viour of  all  men,  especially  of  those  that  believe." 


THE  assembly's  CATECHISM.  45 

Q.  7.  How  is  providence  exercised  about  sinful  ac- 
tions? .   . 

A.  In  permitting  them,  Acts  iv.  16,  in  restraining 
them,  Psalm  Ixxvi.  10,  ''  Surely  the  wrath  of  man  shall 
praise  thee,  and  the  remainder  of  wrath  shalt  thou  re- 
strain." '  And  overruling  them  to  good,  Gen.  1.  20,  ''  But 
as  for  you,  ye  thought  evil  against  me,  but  God  meant  it 
unto  good,  to  bring  to  pass,  as  it  is  this  day,  to  save 
much  people  alive." 

Q.  8.  What  are  the  properties  of  providence! 
A.  It  is.  First  Holy,  Psalm  cxlv.  17,  -'The  Lord  is 
rio-hteous  in  all  his  ways,  and  holy  in  all  his  works."  Se- 
cond.  Wise,  Psalm  civ.  24,  ^'  O  Lord,  how  manitold  are 
thy  works !  in  wisdom  hast  thou  made  them  all.'^  Third, 
Powerful,  Dan.  iv.  35,  "  And  all  the  inhabitants  of  the 
earth  are  reputed  as  nothing,  and  he  doth  according  to 
his  will,  in  the  army  of  heaven,  and  among  the  inhabi- 
tants of  the  earth,  and  none  can  stay  his  hand,  or  say 
unto  him,  What  doest  thou'?" 

Q.  9.  What  is  the  first  instruction  from  iti 
A.  That  God's  people  are  safe  amidst  all  their  ene- 
mies and  dangers,  2  Chron.  xvi.  9,  "  For  the  eyes  of  the 
Lord  run  to  and  fro  throughout  the  whole  earth,  to  show 
himself  strong  in  the  behalf  of  them  whose  hearts  are 
perfect  towards  him." 

Q.  10.  What  is  the  second  instruction? 
A.  That  prayer  is  the  best  expedient  to  prosperity  and 
success  of  our  lawful  affairs.  Psalm  cxlv.  18,  "  The  Lord 
is  nigh  unto  all  them  that  call  upon  him,  to  all  that  call 
upon  him  in  truth." 

Q.  II.  What  is  the  third  instruction  from  if? 
A.  That  God's  people  should  rest  quietly  in  the  care 
of  his  providence  for  them  in  all  their  straits,  Matt.  vi. 
26,  "  Behold  the  fowls  of  the  air,  for  they  sow  not,  nei- 
ther do  they  reap,  nor  gather  into  barns;  yet  your  heavenly 
Father  feedeth  them  :  are  ye  not  much  better  than  they'?" 
Q.  12.  What  is  the  last  instruction  from  if? 
A.  That  it  is  no  small  privilege  to  be  adopted  children 
of  God,  and  the  members  of  Christ;  for  all  is  ordered  for 
their  eternal  good,  Eph.  i.  22,  23,  "And  hath  put  all 
"things  under  his  feet,  and  gave  him  to  be  head  over  all 
things  to  the  church,  which  is  his  body,  the  fulness  of 
him  that  filleth  all  in  all." 


46  AN  EXPOSITION  OF 


OF  THE  COVENANT  OF  WORKS. 


Quest.  XII.  What  special  act  of  providence  did 
God  exercise  toward  man  in  the  estate  wherein  he 
was  created? 

Ans.  When  God  had  created  man,  he  entered  into 
a  covenant  of  life  with  him,  upon  condition  of  perfect 
obedience,  forbidding  him  to  eat  of  the  tree  of  know- 
ledge of  good  and  evil,  upon  pain  of  death. 

Q.  1.  What  was  God's  covenant  with  Adam  before 
the  fall? 

A.  It  was  to  give  life  and  happiness  upon  condition 
of  perfect  personal  obedience,  Gal.  iii.  12,  "The  law  is 
not  of  faith,  but,  the  man  that  doeth  them,  shall  live  in 
them." 

Q.  2.  Was  this  covenant  made  only  with  Adam,  or 
with  him  and  his  posterity? 

A.  It  was  made  with  him  and  all  his  natural  posterity, 
descending  in  the  ordinary  way  of  generation  from  him, 
Rom.  V.  12,  14,  18,  "Wherefore,  as  by  one  man  sin  en- 
tered into  the  world,  and  death  by  sin;  and  so  death 
passed  upon  all  men,  for  that  all  have  sinned.  Never- 
theless, death  reigned  from  Adam  to  Moses,  even  over 
them  that  had  not  sinned  after  the  similitude  of  Adam's 
transgression,  who  is  the  figure  of  him  that  was  to  come. 
Therefore,  as  by  the  offence  of  one,  judgment  came  upon 
all  men  to  condemnation:  even  so,  by  the  righteousness 
of  one,  the  free  gift  came  upon  all  men  unto  justification 
of  life." 

Q.  3.  Was  Adam  able  to  perform  the  obedience  re- 
quired of  him  in  the  covenant? 

A.  Yes;  for  he  was  made  upright,  Eccl.  vii.  29,  "  God 
hath  made  man  upright,  but  they  have  sought  out  many 
inventions.'^ 

Q.  4.  Had  this  covenant  any  mediator? 

A.  No;  he  neither  had,  nor  needed  any  mediator  for 
satisfaction,  because  no  sin  was  in  him:  nor  for  interces- 
sion, for  he  wanted  nothing. 

Q.  5.  Did  this  covenant  admit  of  repentance,  or  ac* 
cept  any  short  endeavours? 

A.  No,  it  did  not;  but  sentences  and  curses  the  trans- 
gressors of  it  for  the  least  breach,  Gal.  iii.  10,  "  Cursed 


THE  assembly's  CATECHISM.  47 

is  every  one  that  continueth  not  in  all  tilings  which  are 
written  in  the  book  of  the  law  to  do  them." 

Q.  6.  How  was  the  threatening  of  dying  in  the  day 
he  ate  fulfill ed,  seeing  he  lived  nine  hundred  and  thirty 
years  1 

A.  He  died  spiritually  that  day;  and  though  the  sen- 
tence on  his  body  was  respited  in  order  to  posterity,  yet 
then  his  body  received  the  death  wound,  of  which  after- 
ward he  died. 

Q.  7.  What  is  the  first  inference  from  Adam's  cove- 
nant] 

A.  Miserable  are  all  they  that  grow  on  the  natural 
root  of  the  first  Adam,  Gal.  iv.  21,  22,  '-Tell  me,  ye  that 
desire  to  be  under  the  law,  do  ye  not  hear  the  law?  For 
it  is  written,  That  Abraham  had  two  sons,  the  one  by  a 
bond-maid.  the  other  by  a  free-woman." 

Q.  8.  What  is  the  second  inference? 

A.  That  God  is  just  in  all  the  punishments  and  mise- 
ries that  come  upon  man,  yea,  infants,  that  never  sinned 
after  his  similitude,  Rom.  xv.  14,  "Nevertheless  death 
reigned  from  Adam  to  Moses,  even  over  them  that  had 
not  sinned  after  the  similitude  of  Adam's  trangression." 

Q.  9.  What  is  the  third  inference] 

A.  The  glorious  privilege  of  believers,  who  are  under 
a  better  covenant,  established  upon  better  promises,  Heb. 
viii.  6,  "But  now  hath  he  obtained  a  more  excellent  mi- 
nistry, by  how  much  also  he  is  the  Mediator  of  a  better 
covenant,  which  is  established  upon  better  promises." 

Q.  10.  What  is  the  last  inference'^ 

A.  That  we  should  pity  the  unregenerate,  especially 
our  own  among  them;  and  labour  to  plant  them  in  the 
second  Adam. 

OF  THE  FALL  OF  MAN. 

Quest.  XHI.  Did  our  first  parents  continue  in  the 
estate  wherein  they  were  created? 

Ans.  Our  first  parents,  being  left  to  the  freedom 
of  their  own  will,  fell  from  the  estate  wherein  they 
were  created,  by  sinning  against  God. 

Q.  1.  How  does  it  appear  that  man  is  fallen? 
A.  By  the  scripture  account  of  it  contained  in  Gen. 
iii.  6 — 8,  "  And  when  the  woman  saw  that  the  tree  was 


48  AN  EXPOSITION  OP 

good  for  food,  and  that  it  was  pleasant  to  the  eyes,  and 
a  tree  to  be  desired  to  make  one  wise,  she  took  of  the 
fruit  thereof,  and  did  eat,  and  gave  also  unto  her  hus- 
band with  her,  and  he  did  eat.  And  the  eyes  of  them 
both  w^ere  opened,  and  they  knew  that  they  were  naked- 
and  they  sewed  fig  leaves  together,  and  made  themselves 
aprons.  And  they  heard  ■the  voice  of  the  Lord  God 
walking  in  the  garden  in  the  cool  of  the  day;  and  Adam 
and  his  wife  hid  themselves  from  the  presence  of  the 
Lord  God,  amongst  the  trees  of  the  garden.''  And  by  the 
sad  experience  we  all  have  of  it  in  our  ownselves.  Rom. 
V.  14,  "Therefore  as  by  one  man  sin  entered  into  the 
world,  and  death  by  sin,  and  so  death  passed  upon  all 
men,  for  that  all  have  sinned." 

Q.  2.  How  could  man  fall^  since  he  was  made  up- 
right? 

A.  Though  he  was  upright,  yet  his  will  was  mutable; 
and,  by  abusing  that  liberty,  he  fell.  Eccl.  vii.  29,  "  Lo, 
this  only  have  I  found,  that  God  hath  made  man  upright, 
but  they  have  sought  out  many  inventions." 

Q.  3.  How  did  God  leave  him  to  abuse  the  freedom  of 
wiin 

A.  Not  by  inclining  him  fo  abuse  it;  but  by  withhold- 
ings that  further  grace  which  he  was  in  no  way  obliged 
to  continue  to  him. 

Q.  4.  Did  the  will  of  man  lose  its  liberty  to  good  by 
the  fain 

A.  Yes,  it  did;  and  is  so  wounded,  that  it  cannot  with- 
out preventing  and  regenerating  grace  put  forth  one  spi- 
ritual and  saving  act.  Eph.  ii.  8 — 10,  "  For  by  grace  ye 
are  saved,  through  faith,  and  that  not  of  yourselves;  it  is 
the  gift  of  God :  not  of  works,  lest  any  man  should  boast. 
For  we  are  his  workmanship,  created  in  Christ  Jesus 
unto  good  works,"  &c. 

Q.  5.  What  was  the  aggravation  of  Adam's  sin  ? 
A.  It  was  aggravated  in  his  being  a  public  innocent 
person,  so  newly  placed  in  a  state  of  happiness  and  li- 
berty. 

Q.  6.  What  is  the  first  inference  from  the  fall? 
A.  That  the  best  creature,  left  to  himself,  cannot  be 
long  safe;  as  the  angels  and  Adam.     Ps.  xlix.  12,"  Ne- 
vertheless man  being  in  honour,  abideth  not:  he  is  like 
the  beasts  that  perish." 


THE  assembly's  CATECHISM.  49 

Q.  7.  What  Is  the  second  inference'? 

A.  That,  since  man  could  not  be  his  own  keeper,  he 
can  be  much  less  his  own  saviour.  2  Cor.  iii.  5,  "Not 
that  we  are  sufficient  of  ourselves  to  think  any  thing  as 
of  ourselves-  but  our  sufficiency  is  of  God." 

Q.  8.  What  is  the  third  inference? 

A.  That  it  is  impossible  for  the  covenant  of  works  to 
justify  any  one.  Rom.  iii.  20.  "Therefore  by  the  deeds 
of  the  law  there  shall  no  flesh  be  justified  in  his  sight." 
Rom.  viii.  3,  "For  what  the  law  could  not  do.  in  that  it 
was  weak  through  the  flesh;  God  sending  his  own  Son 
in  the  likeness  of  sinful  flesh,  and  for  sin  condemned  sin 
in  the  flesh."' 

Q.  9.   What  is  the  last  inference  1 

A.  What  cause  have  we  lo  bless  God  for  Christ,  who 
recovered  us  when  the  fall  left  us  helpless ?  Rom.  v.  6, 
"'For  when  we  were  yet  without  strength,  in  due  time 
Christ  died  for  the  ungodly." 

OF    SIN. 

Quest.  XIV.  What  is  sin? 

Ans.  Sin  is  any  want  of  conformity  unto,  or  trans- 
gression of,  the  law  of  God. 

Q.  1.  What  is  meant  by  the  lawl 

A.  The  commands  and  rules  flowing  from  God's  so- 
vereignty, whereby  his  will  is  manifested,  and  the  crea- 
ture bound  to  obedience. 

Q.  2.  Where  is  this  law  written? 

A.  It  is  written,  either  in  the  heart.  Rom.  ii.  15, 
"  Which  show  the  work  of  the  law  written  in  their 
hearts,*'  which  we  call  the  law  of  nature;  or^  in  the 
Bible,  which  we  call  the  written  moral  law. 

Q.  3.  What  conformity  is  due  %  this  law  of  God? 

A.  A  twofold  conformity  is  due  to  it;  first,  Internal,  in 
our  hearts.  Secondly,  External  in  our  lives.  And  the 
want  of  either  is  sin.  1  John  iii.  4,  "  Whosoever  com- 
mitteth  sin,  transgresseth  also  the  law;  for  sin  is  the 
transgression  of  the  law." 

Q.  4.  How  does  it  appear  that  the  want  of  internal 
conformity  is  sinl 

A.  Because  the  law  requires  it.  Mark  xii.  30,  "  And 
5 


50  AN  EXPOSITION  OP 

thou  shalt  love  the  Lord  thy  God  with  all  thine  heart, 
and  with  all  thy  soul,  and  with  all  thy  mind,  and  with 
all  thy  strength;  for  this  is  the  first  comraandment.'' 
And  condemns  the  want  of  it.  Rom.  vii.  7,  ''  What  shall 
we  say  then?  Is  the  law  sini  God  forbid :  nay,  I  had 
not  known  sin,  but  by  the  law;  for  1  had  not  known  lust, 
except  the  law  had  said,  Thou  shalt  not  covet. '^ 

Q.  5.  Is  nothing  a  sin  but  what  is  against  God's  law! 

A.  No;  nothing  can  be  a  sin  but  what  God  hath  either 
expressly,  or  by  consequence,  forbidden  in  his  word. 

Q.  6.  Wherein  lies  the  evil  of  transgressing  God's 
laws? 

A.  The  evil  of  sin  principally  lies  in  offence  and  wron^ 
done  to  God,  whose  sovereignty  it  labours  to  shake  off, 
and  whose  will  it  despises.  Ps.  li.  4,  "Against  thee,  thee 
only,  have  I  sinned,  and  done  this  evil  in  thy  sight." 

Q.  7.  What  further  evil  is  in  sin? 

A.  It  highly  wrongs  the  sinner's  soul,  by  defacing, 
defiling,  and  damning  it.  Prov.  viii.  36,  "But  he  that 
sinneth  against  me,  wrongeth  his  own  soul;  all  they  that 
hate  me,  love  death.' ^ 

Q.  8.  Wherein  is  the  evil  of  sin  manifested? 

A.  It  is  manifested  in  the  death  of  Christ,  the  terrors 
of  conscience,  and  torments  of  hell. 

Q.  9.  What  course  must  the  sinner  take  to  recover 
himself  out  of  his  misery? 

A.  Repentance  towards  God,  faith  towards  Christ, 
and  both  evidenced  by  new  obedience.  Acts  xx.  21, 
"Testifying  both  to  the  Jews,  and  also  to  the  Greeks,  re- 
pentance towards  God,  and  faith  towards  our  Lord  Jesus 
Christ." 

Q.  10.  What  may  we  infer  hence? 

A.  That  we  have  infinite  cause  to  bless  God  for 
Christ's  satisfaction  of  the  law  for  our  sins. 

OF  THE  TREE  OF  KNOWLEDGE, 

Quest.  XV.  What  is  the  sin  whereby  our  first 
parents  fell  from  the  estate  wherein  they  were  cre- 
ated? 

Ans.  The  sin  whereby  our  first  parents  fell  from 
the  estate  wherein  they  were  created,  was  their  eat* 
ing  the  forbidden  fruit. 


THE  assembly's  CATECHISM.  51 

Q.  1.  Why  was  this  tree  called  the  tree  of  knowledge? 

A.  Not  from  any  natural  effif^acy  it  had  to  give  know- 
ledge: but  the  knowledge  he  should  have  by  eating,  or 
not  eating,  was  experimental  knowledge^  namely,  know- 
ledge to  his  sorrow,  or  happiness. 

Q.  2.  Why  did  God  forbid  him  this  treel 

A.  First,  For  the  discovery  of  his  dominion  over  man. 
Secondly,  For  the  trial  of  his  subjection  and  obedience. 
Thirdly,  For  the  aggravation  of  his  sin,  if  he  should  eat. 

Q.  3.  What  evil  was  there  in  eating  of  it? 

A.  There  was  a  twofold  evil,  the  evil  of  sin,  and  the 
evil  of  punishment,  both  very  great. 

Q.  4.  What  was  the  evil  of  sin"? 

A.  -A  threefold  evil  of  sin;  first,  Against  God,  called 
disobedience.  Rom.  v.  19,  "For  as  by  one  man's  diso- 
bedience many  w^ere  made  sinners."  Secondly,  Against 
himself,  soul,  body  and  estate.  Thirdly,  Against  his 
posterity.  Rom.  v.  12,  "'Wherefore  as  by  one  man  sin 
entered  into  the  world,  and  death  by  sin;  and  so  death 
passed  upon  all  men,  for  that  all  have  sinned.^' 

Q.  5.  What  was  the  evil  of  punishment ? 

A.  First,  Loss  of  God's  image.  Secondly,  Horror  of 
conscience.  Thirdly,  Sorrow  on  the  female  sex.  Fourthly, 
Curse  on  the  creature.  Fifthly,  Expulsion  from  paradise. 
Sixthly,  Death  both  of  body  and  soul. 

Q.  6.  What  is  the  first  instruction  from  itl 

A.  To  take  heed  of  small  beginnings  of  temptation, 
and  to  resist  it  in  the  first  motions.  Jam.  iii.  5,  "  Behold, 
how  great  a  matter  a  little  fire  kindleth." 

Q.  7.  What  is  the  second  inference] 

A.  Not  to  hold  a  parley  with  the  tempter;  see  2  Cor. 
xi.  3,  "  JBut  I  fear,  lest  by  any  means,  as  the  serpent  be- 
guiled Eve,  through  his  subtlety,  so  your  minds  should 
be  corrupted  from  the  simplicity  that  is  in  Christ." 

Q.  8.  What  is  the  third  inference? 

A.  That  Satan's  policy  lies  much  in  the  choice  of  his 
tempting  instruments,  as  Eve  and  Peter,  Hzc. 

Q.  9.  What  is  the  fourth  inference? 

A.  A  necessity  of  keeping  strong  guards  on  our  senses. 
Isa.  xxxiii.  15,  16,  "That  stoppeth  his  ears  from  hearing 
of  blood,  and  shutteth  his  eyes  from  seeing  evil :  he  shall 
dwell  on  high,  his  place  of  defence  shall  be  the  munition 
of  rocks." 


52  AN  EXPOSITION  OF 

Q.  10.  What  is  the  fifth  inference'? 

A.  That  covenant-breaking-  is  a  heinous  sin,  which  God 
will  punish.  Hos.  viii.  1,  '•  He  shall  come  as  an  eagle 
against  the  house  of  the  Lord,  because  they  have  trans- 
gressed my  covenant,  and  trespassed  against  my  laws." 

Q.  11.  What  is  the  last  inference] 

A.  That  the  corruption  of  our  nature  is  much  seen  in 
desiring  forbidden  things.  Rom.  vii.  7,  "  What  shall 
we  say  then]  Is  the  law  sin]  God  forbid:  nay,  I  had 
not  known  sin,  but  by  the  law;  for  1  had  not  known  lust, 
except  the  law  had  said,  Thou  shalt  not  covet." 


Quest.  XVI.  Did  all  mankind  fall  in  Adam's  first 
transgression  ? 

Ans.  The  covenant  being  made  with  Adam,  not 
only  for  himself,  but  for  his  posterity;  all  mankind, 
descending  from  him  by  ordinary  generation,  sinned 
in  him,  and  fell  with  him,  in  his  first  transgression. 

Q.  1.  Did  no  man  ever  escape  the  sin  of  Adam? 

A.  Yes;  the  man  Christ  Jesus  did,  and  he  only.  Heb. 
vii.  26,  "  For  such  a  high  priest  became  us,  who  is  holy, 
harmless,  undefiled,  separate  from  sinners." 

Q.  2.  Why  was  not  Christ  tainted  with  it? 

A.  Because  he  came  into  the  world  in  an  extraordinary 
way.  Matt.  i.  18,  "  Now  the  birth  of  Christ  was  on  this 
wise:  when  as  his  mother  Mary  was  espoused  to  Joseph, 
before  they  came  together,  she  was  found  with  child  of 
the  Holy  Ghost." 

Q.  3.  How  does  it  appear  that  all  others  are  tainted 
with  it? 

A.  It  appears  by  scripture  testimony.  Rom.  v.  12, 
'^  Wherefore,  as  by  one  man  sin  entered  into  the  world, 
and  death  by  sin,  and  so  death  passed  upon  all  men,  for 
that  all  have  sinned."  And  experience  of  the  best  men. 
Rom.  vii.  21,  "I  find  then  a  law,  that  when  I  would  do 
good,  evil  is  present  with  me." 

Q.  4.  How  came  all  men  to  fall  with  Adam? 

A.  Because  all  were  included  in  Adam's  covenant,  as 
a  man's  covenant  includes  his  children  before  they  are 
born;  or  the  treason  of  the  father  affects  his  posterity. 


THE  assembly's  CATECHISM.  53 

Q.  5.  What  infer  you  hence? 

A.  The  stupendous  wisdom  of  God  in  sending  Christ 
in  our  nature,  and  yet  without  the  sin  and  taint  of  it.  1 
Cor.  i.  2i.  "  Christ,  the  wisdom  of  God." 

Q.  6.  What  is  the  second  inference] 

A.  Hence  we  learn  the  admirable  love  of  Christ  in 
taking  our  nature,  with  all  the  sinless  infirmities  of  it. 
Rorn.  viii.  3,  "For  what  the  Jaw  could  not  do,  in  that  it 
was  w^eak  through  the  flesh,  God  sending  his  ow^n  Son 
in  the  likeness  of  sinful  flesh,  and  for  sin  condemned  sin 
in  the  flesh."' 

Q.  7.  What  is  the  third  inference] 

A.  The  necessity  of  our  union  with  Christ,  in  order  to 
our  participation  of  his  righteousness  and  redemption. 
1  Cor.  XV.  22,  '•  For  as  in  Adam  all  die,  so  in  Christ  shall 
all  be  made  alive." 

Q.  8.  What  is  the  fourth  inference] 

A.  Hence  we  may  learn  the  malignant  and  mortal  na- 
ture of  sin,  inasmuch  as  one  sin  defiled  and  destroyed  a 
whole  world. 

Q.  9.  What  is  the  fifth  inference] 

A.  That  though  all  be  not  equally  sensible  of  their 
need,  yet  one  sinner  needs  Christ  as  much  as  another. 

Q.  10.  What  is  the  last  inference] 

A.  That  no  man  has  any  cause  or  reason  to  boast  of 
the  goodness  of  his  nature,  since  the  best  were  by  nature 
under  the  same  sin  and  misery  as  the  worst.  Eph.  ii,  3, 
"  Among  whom  also  w^e  all  had  our  conversation  in  times 
past,  in  the  lust  of  our  flesh,  fulfilling  the  desires  of  the 
flesh,  and  of  the  mind,  and  were  by  nature  the  children 
of  wrath  even  as  others." 


OF    ORIGINAL   SIN. 

Quest.  XVn.  Into  what  estate  did  the  fall  bring 
mankind  ? 

Ans.  The  fall  brought  mankind  into  an  estate  of 
sin  and  misery. 

Q.  XVIH.  Wherein  consists  the  sinfulness  of  that 
estate  whereinto  man  fell  ? 

A.  The  sinfulness  of  that  estate  whereunto  man 
fell,  consists  in  the  guilt  of  Adam's  first  sin,  the  want 
5* 


54  AN  EXPOSITION  OP 

of  original  righteousness,  and  the  corruption  of  his 
whole  nature,  which  is  commonly  called  original  sin; 
together  with  all  actual  transgressions  which  proceed 
from  it. 

Q.  1.  How  many  sorts  of  sin  are  all  men  under? 

A.  All  men  are  guilty  before  God  of  two  sorts  of  sin; 
of  original,  and  actual.  Psalm  li.  5,  '' Behold,  I  was 
shapen  in  iniquity,  and  in  sin  did  my  mother  conceive 
rae.^^  Eccl.  vii.  20,  "  For  there  is  not  a  just  man  upon 
earth,  that  doeth  good,  and  sinneth  not.^^ 

Q.  2.  How  can  we  be  guilty  of  Adam's  first  sinl 

A.  We  are  guilty  of  it,  because  Adam  sinned,  not  only 
as  a  single,  but  also  a  public  person,  and  representative 
of  all  manldnd.  Rom.  v.  15 — 17,  ''But  not  as  the  of- 
fence, so  also  is  the  free  gift.  For  if  through  the  offence 
of  one,  many  be  dead;  much  more  the  grace  of  God,  and 
the  gift  by  grace,  which  is  by  one  man,  Jesus  Christ, 
hath  abounded  unto  many.  And  not  as  it  was  by  one 
that  sinned,  so  is  the  gift,  for  the  judgment  was  by  one 
to  condemnation,  but  the  free  gift  is  of  many  offences  to 
justification. '^ 

Q.  3.  How  else  came  we  under  his  guilt? 

A.  We  are  guilty  of  his  sin  by  generation  (for  we  were 
in  his  loins)  as  treason  stains  the  blood  of  the  posterity, 
or  the  parent's  leprosy  the  children.  Ps.  li.  5,  "  Behold, 
I  was  shapen  in  iniquity,  and  in  sin  did  my  mother  con- 
ceive me." 

Q.  4.  Wherein  does  it  consist? 

A.  It  consists  in  two  things.  First,  In  our  aversion 
and  enmity  to  that  which  is  good  ;  Rom.  vii.  18,  "  In  me, 
that  is,  in  my  flesh,  there  dwelleth  no  good  thing."  Se- 
condly, In  proneness  to  that  which  is  evil;  Rom,  vii.  14, 
"But  I  am  carnal,  sold  under  sin." 

Q.  5.  Is  this  corruption  of  nature  in  all  men? 

A.  Yes;  in  all  mere  men  and  women,  none  exempted. 
Rom.  iii.  10,  23,  "As  it  is  written.  There  is  none  righ- 
teous, no  not  one;  for  all  have  sinned,  and  come  short  of 
the  glory  of  God." 

Q.  6.  In  what  part  of  our  nature  doth  this  sin  abide? 

A.  It  abides  in  the  whole  man,  in  every  part  of  man, 
both  soul  and  body.  Gen.  vi.  5,  "  God  saw  that  the 
wickedness  of  man  was  great  in  the  earthy  and  that  every 


THE  assembly's  CATECHISM.  55 

imagination  of  the  thougiits  of  his  heart  was  only  evil 
continually."  1  Thess.  v.  23,  "Now  the  God  of  peace 
sanctify  you  wholly,  and  I  pray  God  your  whole  spirit, 
and  soul,  and  body,  be  preserved  blameless  unto  the 
coming  of  our  Lord  Jesus  Christ." 

Q.  7.  How  is  the  body  infected  by  if? 

A.  In  the  readiness  of  the  bodily  members  to  further 
in  the  soul  sin  and  its  temptations.  Rom.  iii.  13 — 15, 
'^  Their  throat  is  an  open  sepulchre,  with  their  tongues 
they  have  used  deceit,  the  poison  of  asps  is  under  their 
lips :  whose  mouth  is  full  of  cursing  and  bitterness,  their 
feet  are  swift  to  shed  blood." 

Q.  8.  What  learn  we  from  original  sini 

A.  To  bear  patiently  the  miseries  we  see  on  our  chil- 
dren, and  their  death  also  without  murmuring.  Rom.  v. 
14,  "Nevertheless,  death  reigned  from  Adam  to  Moses, 
even  over  them  that  had  not  sinned  after  the  similitude 
of  Adam's  transgression." 

Q.  9.  What  is  the  second  instruction? 

A.  It  teaches  us  humility,  and  should  be  matter  of  con- 
fession and  humiliation  when  we  sin  actually.  Ps.  li. 
5,  "  Behold,  I  was  shapen  in  iniquity,  and  in  sin  did  my 
mother  conceive  rne." 

Q.  10.  What  is  the  third  instruction? 

A.  It  should  provoke  parents  to  use  their  utmost  dili- 
gence for  the  conversion  of  their  children,  who  draw  sin 
from  them. 

Q.  11.  What  is  the  last  instruction? 

A.  It  teaches  us  the  necessity  of  regeneration,  and 
should  provoke  us  greatly  to  desire  it. 

OF  man's  misery. 

Quest.  XIX.  What  is  the  misery  of  that  estate 
whereinto  man  fell? 

Ans.  All  mankind  by  their  fall  lost  communion 
with  God,  are  under  his  wrath  and  curse,  and  so 
made  liable  to  all  the  miseries  of  this  life,  to  death 
itself,  and  to  the  pains  of  hell  for  ever. 

Q.  1.  W  hat  communion  had  God  with  man  before  the 
fall? 

A.  Man  then  enjoyed  the  gracious  presence  and  favour 
of  God  with  him,  which  was  better  than  life. 


56  AN   EXPOSITION  OP 

Q.  2.  How  does  it  appear  this  was  lost  by  the  falH 

A.  It  appears  by  scripture  testimony^  that  Adam  lost 
it  as  to  himself.  Gen.  iii.  8,  ''  And  Adam  and  his  wife 
hid  themselves  from  the  presence  of  the  Lord  God,  among 
the  trees  of  the  garden."  And  we  in  him.  Eph.  ii.  12, 
"At  that  time  ye  were  without  Christ,  being  aliens  from 
the  commonwealth  of  Israel,  and  strangers  from  the  co- 
venant of  promise,  having  no  hope,  and  without  God  in 
the  world." 

Q.  3.  Was  this  the  only  misery  that  came  by  the  fall? 

A.  No;  man  not  only  lost  communion  with  God,  but 
fell  under  his  wrath  and  curse.  Eph.  ii.  3,  "And  were 
by  nature  children  of  wrath  even  as  others." 

Q.  4.  Does  the  wrath  and  curse  of  God  then  lie  on  all 
men? 

A.  It  lies  on  all  the  unregenerate  in  the  world.  Gal. 
iii.  10,  "Cursed  is  every  one  that  continueth  not  in  all 
things  which  are  written  in  the  book  of  the  law  to  do 
them."  But  believers  are  delivered  from  it  by  Christ. 
1  Thess.  i.  10,  "Even  Jesus,  which  delivered  us  from 
the  wrath  to  come." 

Q.  5.  How  are  the  miseries  of  man  by  the  fall  di- 
vided 1 

A.  They  are  divided  into  the  miseries  of  this  world, 
and  of  the  world  to  come, 

Q.  6.  What  are  the  miseries  that  come  on  them  in  this 
world  1 

A.  The  miseries  of  life;  as  sickness,  pain,  poverty  on 
the  body;  fear,  trouble,  sorrow  on  the  mind,  and  at  last 
death  itself    Rom.  vi.  ult.,  "The  wages  of  sin  is  death." 

Q.  7.  What  are  the  miseries  after  this  life? 

A.  The  pains  and  torments  of  hell  for  ever.  Ps.  ix. 
17,  "The  wicked  shall  be  turned  into  hell." 

Q.  8.  What  are  the  torments  of  hell? 

A.  Pain  of  loss,  and  pain  of  sense.  Matt.  xxv.  41, 
"Depart  from  me,  ye  cursed,  into  everlasting  fire." 

Q.  9.  What  learn  you  hence? 

A.  The  woful  state  of  the  unconverted.  Miserable 
here,  and  miserable  to  eternity. 

Q.  10.  What  else  learn  we  hence? 

A.  The  great  salvation  believers  have  by  Christ  from 
all  this  misery.  Heh.  ii.  3,  "How  shall  we  escape  if 
we  neglect  so  great  salvation,  which  at  the  first  began  to 


THE   assembly's  CATECHISM.  57 

■be  spoken  by  the  Lord,  and  was  confirmed  unto  us  by 
them  that  heard  him?" 

OF  THE  SALVATION  OF  GOD's  ELECT.  AND  OF  THE  COVENANT 
OF  GRACE. 

Quest.  XX.  Did  God  leave  all  mankind  to  perish 
in  the  estate  of  sin  and  misery? 

Ans.  God  having  out  of  his  mere  good  pleasure 
from  all  eternity,  elected  some  to  everlasting  life,  did 
enter  into  a  covenant  of  grace  to  deliver  them  out  of 
the  estate  of  sin  and  misery,  and  to  bring  them  mto 
an  estate  of  salvation,  by  a  Redeemer. 

Q  1.  Are  some  persons  chosen  to  salvation,  and  others 
left] 

A.  Yes :  God  hath  chosen  some  to  salvation,  and  passed 
by  others;  as  the  scriptures  .speak.  See  Rom.  viii.  30, 
"Moreover,  whom  he  did  predestinate,  them  he  also 
called."  And  Jude  v.  4,  ^- For  there  are  certain  men 
crept  in  unawares,  who  were  before  of  old  ordained  to 
this  condemnation,  ungodly  men,"  &c. 

Q.  2.  Did  God  choose  some  because  he  foresaw  they 
would  be  better  than  others'? 

A.  No:  God's  choice  was  not  on  foreseen  works;  but 
merely  of  his  grace,  and  the  good  pleasure  of  his  will. 
Eph.  i.  5.  6.  ''Having  predestinated  us  unto  the  adop- 
tion of  children  by  Jesus  Christ  unto  himself,  accord- 
ing to  the  good  pleasure  of  his  will,  to  the  praise  of  the 
glory  of  his  grace." 

Q.  3.  Is  this  election  of  God  made  in  time,  and  that 
according  as  men  use  tlieir  free  will,  or  from  eternity? 

A.  Election  is  an  eternal  act  of  God  before  the  world 
was,  and  depends  not  on  man's  using  his  free  will,  as 
appears  from  Eph.  i.  4,  '•'  According  as  he  hath  chosen 
us  in  him,  before  the  foundation  of  the  world,  that  we 
should  be  holy,  and  without  blame  before  him  in  love." 

Q.  4.  Shall  all  that  are  elected  be  called  and  saved? 

A.  Yes,  the  scripture  is  full  and  plain  for  it.  Acts  xiii. 
48,  '•  And  when  the  Gentiles  heard  this,  they  were  glad, 
and  glorified  the  word  of  the  Lord;  and  as  many  as  were 
ordafned  to  eternal  life,  believed."  Rom.  viii.  30, 
"Moreover,  whom  he  did  predestinate,  them  he  also 
called,"  &c. 


5S  AN  EXPOSITION  OF 

Q.  5.  By  whom  are  the  elect  saved? 

A.  By  Christ,  the  only  Redeemer.  Tit.  iii.  4,  5,  C, 
"  But  after  that  the  kindness  and  love  of  God  our  Sa- 
viour, towards  man  appeared,  not  by  works  of  righteous- 
ness which  we  have  done,  but  according  to  his  mercy, 
he  saved  us,  by  washing  of  regeneration,  and  renewing 
of  the  Holy  Ghost,  which  he  shed  on  us  abundantly, 
through  Jesus  Christ  our  Saviour." 

Q.  6.  Is  there  no  other  way  of  salvation  but  by  Christ! 

A.  No;  no  other  way  revealed  in  scripture.  Acts  iv. 
12,  "  Neither  is  there  salvation  in  any  other:  for  there  is 
none  other  name  under  heaven  given  among  men,  where- 
by we  must  be  saved." 

Q.  7.  What  learn  you  from  God's  election'? 

A.  What  cause  we,  who  were  no  better  than  others, 
have  to  admire  free  grace  in  our  choice,  Eph.  ii.  3,  "  And 
were  by  nature  children  of  wrath  even  as  others.'^ 

Q.  8.  What  is  the  second  instruction? 

A.  It  teaches  us  humility:  we  made  not  ourselves  to 
differ,  but  the  free  grace  of  God  made  the  difference:  1 
Cor.  iv.  7,  "  For  who  maketh  thee  to  differ  from  another?" 

Q.  9.  What  is  the  third  instruction? 

A.  It  teaches  us  diligence  to  make  our  election  sure 
to  ourselves  by  our  calling,  2  Pet.  i.  10,  "Wherefore 
the  rather,  brethren,  give  diligence  to  make  your  calling 
and  election  sure." 

Q.  10.  What  is  the  fourth  instruction? 

A.  It  is  matter  of  comfort  to  God's  elect,  amidst  all 
dangers  in  the  world.  2  Tim.  ii.  19,  "Nevertheless  the 
foundation  of  God  standeth  sure,  having  this  seal.  The 
Lord  knoweth  them  that  are  his." 

OF  THE  COVENANT  OF  GRACE. 

Q.  1.   What  is  the  covenant  of  grace? 
A.  It  is  a  new  compact  or  agreement  made  with  sin- 
ners,* out  of  mere  grace,  wherein  God  promises  to  be  our 

*  This  answer  does  not  aceord  with  the  views  of  the  Westmin- 
ster divines,  unless  we  understand  the  "  sinners,"  with  whom  this 
new  covenant  is  here  said  to  have  been  made,  to  have  been  repre- 
.«iented  by  Christ  as  "  his  seed,"  in  the  same  sense  as  the  old  cove- 
nant of  works  was  made  with  all  mankind  in  Adam.  In  the 
Larger  Catechism,  quest.  31,  the  Westminster  divines  say,  "  The 


THE  assembly's  CATECHISM.  59 

God,  and  that  we  shall  be  his  people,  and  to  give  ever- 
lasting life  to  all  that  believe  in  Christ.  Jer.  xxxi.  33, 
"  But  this  shall  be  the  covenant  that  I  will  make  with 
the  house  of  Israel,  after  those  days,  saith  the  Lord :  I 
will  put  my  law  in  their  inward  parts,  and  write  it  in 
their  hearts,  and  will  be  their  God,  and  they  shall  be  ray 
people." 

Q.  2.  How  does  this  covenant  differ  from  the  covenant 
of  works? 

A.  They  differ  many  ways-  but  principally  in  three 
things,  First,  The  covenant  of  works  had  no  mediator; 
the  covenant  of  grace  has  a  mediator;  Heb.  xii.  24j 
*•  And  to  Jesus  the  Mediator  of  the  new  covenant."  Se- 
condly, In  the  former  '■  no  place  was  found  for  repent- 
ance." In  the  second  God  admits  it.  Heb.  viii.  10,  "For 
this  is  the  covenant  that  1  will  make  with  the  house  of 
Israel,  after  those  days,  saith  the  Lord,  1  will  put  my 
laws  in  their  minds,  and  write  them  in  their  hearts,  and 
I  will  be  to  them  a  God,  and  they  shall  be  to  me  a  peo- 
ple." Verse  12,  "For  1  will  be  merciful  to  their  un- 
righteousness, and  their  sins  will  I  remember  no  more.'' 
Thirdly,  In  their  condition:  the  former  requires  exact 
obedience,  the  latter  faith  and  sincere  obedience.*  Mark 
xvi.  16,  '-He  that  believeth,  and  is  baptized,  shall  be 
saved." 

Q.  3.  May  a  sinner,  who  has  no  worthiness  at  all  of 
his  own,  be  taken  into  the  covenant  of  grace? 

A.  Yes,  he  may.  Isa.  xliii.  25,  "  I,  even  I,  am  he  that 
blotteth  out  thy  transgressions  for  mine  own  sake,  and 
will  not  remember  thy  sins."  This  covenant  is  not  of 
works,  but  of  grace.  Rom.  xi.  6,  "  And  if  by  grace, 
then  it  is  no  more  of  works,  otherwise  grace  is  no  more 

covenant  of  grace  teas  made  with  Christ  as  the  second  Adam, 
and  in  him,  with  all  the  elect  as  his  sccd.—  Ev. 

*  It  would  have  been  more  correct,  had  the  author  said,  The 
condition  of  the  latter  has  been  already  fulfilled  by  the  righteousness 
of  Christ,  Ihe  second  Adam,  who  is  given,  a  covenant  of  the  peo- 
ple, and  by  whose  obedience  many  are  made  righteous.  Faith 
and  sincere  obedience  are  promised  in  the  new  covenant,  Zech.  xiL 
10;  Ezek.  xxxvi.  25—27;  Jer.  xxxii.  40,  and  therefore  cannot  be  its 
condition.  It  is  by  faith  that  we  become  actually  interested  in  the 
new  covenant.  John  i.  12;  Isa.  xlv.  24.  Larger  Catechism,  an- 
Bwer  to  quest.  32.— Ed. 


'60  AN  EXPOSITION  OF 

grace-  but  if  it  be  of  works,  then  it  is  no  more  grace, 
otherwise  work  is  no  more  work." 

Q.  4.  Is  this  covenant  a  changeable  covenant? 

A.  No,  it  is  not  changeable,  hut  everlasting  and  un- 
changeable for  ever.  Isa.  liv.  10,  '-For  ihe  mountains 
shall  depart,  and  tbe  hills  be  removed,  but  my  kindness 
shall  not  depart  from  thee,  neither  shall  the  covenant  of 
my  peace  be  removed,  saith  the  Lord,  that  hath  mercy 
on  thee." 

Q.  5.  What  are  the  principal  things  bestowed  in  this 
covenant? 

A.  God  himself,  and  in  and  with  him  pardon  and  sal- 
vation. Jer.  xxxi.  33,  "I  will  be  their  God,  and  they 
shall  be  my  people." 

Q.  6.  Can  no  sin  be  forgiven  out  of  this  covenant? 

A.  No,  God  pardons  none  out  of  this  covenant.  John 
iii.  18,  "But  he  that  believeth  not  is  condemned  already." 

Q.  7.  What  is  the  first  instruction  hence? 

A.  Humbled  and  believing  sinners  have  singular  sup- 
port from  this  new  covenant.  1  John  ii.  12,  "I  write 
unto  you,  little  children,  because  your  sins  are  forgiven 
you  for  his  name's  sake." 

Q.  8.  What  is  the  second  instruction  hence? 

A.  That  it  is  the  great  concern  of  all  men  to  examine 
whether  they  be  in  this  covenant,  or  not,  2  Cor.  xiii.  5, 
i'  Examine  yourselves,  whether  ye  be  in  the  faith,  prove 
your  own  selves  :  know  ye  not  your  own  selves,  how  that 
Jesus  Christ  is  in  you,  except  ye  be  reprobates." 

Q.  9.  What  is  the  third  instruction? 

A.  See  here  the  miserable  state  of  the  wicked,  which 
have  no  interest  in  it,  Psal.  1.  16.  "  But  unto  the  wicked 
God  saith,  What  hast  thou  to  do  to  declare  my  statutes, 
or  that  thou  shouldest  take  my  covenant  in  thy  mouth?" 

Q.  10.  What  is  the  last  instruction? 

A.  That  Christians  are  obliged  to  walk  as  people  in 
covenant  with  God,  1  Pet.  ii.  9,  "But  ye  are  a  chosen 
generation,  a  royal  priesthood,  a  holy  nation,  a  peculiar 
people,  that  ye  should  show  forth  the  praises  of  him, 
who  hath  called  you  out  of  darkness  into  his  marvellous 
light." 


THE  assembly's  CATECHISM.  61 

OF    THE    ONLY  REDEEMER. 

Quest.  XXI.  Who  is  the  Redeemer  of  God's  elect? 

Ans.  The  only  Redeemer  of  God's  elect  is  the 
Lord  Jesus  Chrfst,  who,  being  the  eternal  Son  of 
God,  became  man,  and  so  was  and  continues  to  be, 
God  and  man,  in  two  distinct  natures,  and  one  per- 
son for  ever. 

Q.  1.  What  does  the  name  Redeemer  signify'? 

A.  It  signifies  one  that  frees  another  out  of  captivity 
and  bondage,  as  Christ  did.  Matt.  xx.  28,  "And  to  give 
his  life  a  ransom  for  many." 

Q.  2.  What  was  the  misery  from  which  Christ  deli- 
vered us  1 

A.  A  twofold  misery,  namely,  sin  and  hell.  First, 
Sin-  Matt.  i.  21,  "Thou  shalt  call  his  name  Jesus,  for 
he  shall  save  his  people  from  their  sins."  Secondly, 
Hell-  1  Thess.  i.  10,  "'Even  Jesus,  who  delivered  us 
from  the  wrath  to  come." 

Q.  3.  How  did  Christ  deliver  us  from  this  misery"? 

A.  First,  By  price.  Secondly,  By  power.  By  price. 
1  Pet.  i.  18,  19,  "Ye  are  not  redeemed  with  silver  and 
gold  from  your  vain  conversation  received  by  tradition 
from  your  fathers:  but  with  the  precious  blood  of  Christ, 
as  of  a  lamb  without  blemish,  and  without  spot."  By 
power.  Col.  i.  13,  "  Who  hath  delivered  us  from  the  power 
of  darkness,  and  hath  translated  us  into  the  kingdom  of 
his  dear  Son."  . 

Q.  4.  When  was  the  redemption  wrought  by  Christ? 

A.  It  was  decreed  from  eternity;  it  was  actually  wrought 
on  the  cross.  Col.  i.  20,  "And  having  made  peace  through 
the  blood  of  his  cross,  by  him  to  reconcile  all  things  unto 
himself;  by  him,  I  say,  whether  they  be  things  in  earth, 
or  thinffs  in  heaven." 

Q.  5^.  How  then  could  they  be  redeemed  that  died  be- 
fore] 

A.  Though  Christ's  blood  was  actually  shed  after  the 
Old  Testament  believers  died;  yet  the  virtue  of  Christ's 
death  extends  to  them,  as  well  as  to  us.  Heb.  xi.  39, 40, 
"And  these  all  having  obtained  a  good  report  through 
faith,  received  not  the  promise,  God  having  provided 
6 


'62  AN  EXPOSITION  OP 

some  better  thing  for  us,  that  they  without  us  should  not 
be  made  perfect." 

Q.  6.  Why  would  not  God  deliver  us  without  such  a 
Redeemer] 

A.  Because  it  would  be  not  much  for  the  honour  of  his 
justice.  Rom.  iii.  25,  ••'  Whom  God  hath  set  forth  to  be 
a  propitiation  through  faith  in  his  blood,  to  declare  his 
righteousness,  for  the  remission  of  sins  that  are  past, 
through  the  forbearance  of  God.  To  declare,  1  say,  at 
this  time  his  righteousness,  that  he  might  be  just,  and 
the  justifier  of  him  that  believeth  in  Jesus." 

Q.  7.  What  is  the  first  instruction  hence? 

A.  That  all  that  are  out  of  Christ  are  in  a  miserable 
bondage  and  captivity.  John  viii.  36,  "  If  the  Son  there- 
fore shall  make  you  free,  ye  shall  be  free  indeed." 

Q.  8.  What  is  the  second  instruction] 

A.  Hence  see  the  heinous  nature  of  sin,  which  required 
such  a  price  to  satisfy  for  it.  1  Pet.  i.  18,  19,  "  Ye  were 
not  redeemed  with  corruptible  things,  as  silver  and  gold, 
but  with  the  precious  blood  of  Christ,  as  of  a  larnb  with- 
out blemish,  and  without  spot." 

Q.  9.  What  is  the  third  instruction  hence] 

A.  The  wonderful  love  of  Christ  in  redeeming  us  at 
such  a  rate.  Rev.  i.  5,  "Who  loved  us,  and  washed  us 
from  our  sins  in  his  own  blood." 

Q.  10.  What  is  the  last  instruction] 

A.  This  strongly  obliges  us  to  a  universal  holiness. 
1  Cor.  vi.  20,  '-For  ye  are  bought  with  a  price;  there- 
fore glorify  God  in  your  body  and  in  your  spirit,  which 
are  God's." 

OF  Christ's  incarnation. 

Quest.  XXII.  How  did  Christ,  being  the  Son  of 
God,  become  man? 

Ans.  Christ,  the  Son  of  God,  became  man,  by 
taking  to  himself  a  true  body,  and  a  reasonable  soul, 
being  conceived  by  the  power  of  the  Holy  Ghost,  in 
the  womb  of  the  Virgin  Mary,  and  born  of  her,  yet 
without  sin. 

Q.  1.  Who  is  the  only  Redeemer  of  God's  elect? 

A.  The  Lord  Jesus  Christ  is  their  only  Redeemer,  and 


THE  assembly's  CATECHISM.  63 

there  is  no  other  Redeemer  besides  him.  Acts  iv.  12 
'•  Neither  is  there  salvation  in  any  other;  for  there  is  none 
other  name  under  heaven  given  among  men,  whereby  we 
must  be  saved." 

Q.  2.  How  is  he  the  Son  of  God,  as  no  other  is  or  can 
be] 

A.  He  is  the  Son  of  God  by  nature  from  all  eternity 
and  so  no  angel  or  saint  is.  Heb.  i.  5,  "  For  unto  which 
of  the  angels  said  he  at  any  time,  Thou  art  my  son.  this 
day  have  I  begotten  thee]-' 

Q.  3.  Why  was  it  necessary  that  he  should  become 
man? 

A.  That  he  might  be  capable  to  suffer  death  in  our 
room.  Heb.  ii.  15—17,  "For  verily  he  took  not  on  him 
the  nature  of  angels,  but  he  took  on  him  the  seed  of  Abra- 
ham. W  herefore  in  all  things  it  behooved  him  to  be  made 
l\T}Z^^  brethren,  that  he  might  be  a  merciful  and 
taithlul  high  priest,  in  things  pertaining  to  God.  to  make 
reconciliation  for  the  sins  of  the  people." 

Q.  4.  Why  must  the  Redeemer  be  God  as  well  as 
mant 

A.  Because  the  blood  of  a  mere  man  could  not  satisfy 
and  redeem  us.  Acts  xx.  28,  «  Feed  the  church  of  God, 
which  he  hath  purchased  with  his  own  blood." 

Q.  5.  Do  these  two  natures  make  two  persons? 

A.  No;  the  human  nature  is  united  to  the  second  per- 
son, and  subsists  in  union  with  it.  John  i.  14,  "And  the 
V\ord  was  made  flesh,  and  dwelt  amono-  us,  and  we  be- 
held his  glory,  the  glory  as  of  the  only  begotten  of  the 
father,  full  of  grace  and  truth." 

Q.  6.  Was  the  union  only  for  a  time? 

^;^^o;  it  continues  and  abides  forever.  Heb.  vii. 
24,  '  But  this  man,  because  he  continueth  ever,  hath  an 
unchangeable  priesthood." 

Q.  7.  What  is  the  first  instruction  hence? 

A.  Hence  we  learn  the  transcendent  love  of  God  to 
poor  sinners.  John  iii.  16,  "God  so  loved  the  world, 
that  he  gave  his  only  begotten  Son,  that  whosoever  be- 
iiejreth  on  him  should  not  perish,  but  have  everlasting 

Q.  8.  What  is  the  second  instruction? 
A.  Hence  we  learn  the  matchless  love  of  Christ,  that 
he  should  stoop  to  such  a  condition  for  us.    2  Cor.  viii  9 


64  AN  EXPOSITION  OP 

"For  ye  know  the  grace  of  our  Lord  Jesus  Christ,  that 
though  he  was  rich,  yet  for  your  sakes  he  became  poor, 
that  ye  through  his  poverty  might  be  made  rich." 

Q.  9.  What  is  the  third  instruction? 

A.  That  the  greatest  sins  are  capable  of  remission  to 
believers.  John  i.  29,  "  Behold  the  Lamb  of  God,  which 
taketh  away  the  sin  of  the  world." 

Q.  10.  What  is  the  fourth  instruction? 

A.  That  those  who  are  in  Christ  need  not  fear  the  de- 
nial or  want  of  any  other  mercy.  Rom.  viii.  32,  ^-'He 
that  spared  not  his  own  Son,  but  delivered  him  up  for 
us  all,  how  shall  he  not  with  him  also  freely  give  us  all 
things?'- 

Q.  11.  What  is  the  fifth  instruction? 

A.  Hence  we  learn,  how  impious  it  is  to  ascribe  any 
part  of  the  glory  of  redemption  to  any  other  besides 
Christ. 

Q.  12.  What  is  the  sixth  in-?truction? 

A.  This  teaches  us  the  miserable  condition  of  all  that 
are  out  of  Christ,  and  the  necessity  of  their  damnation, 
he  being  the  only  Redeemer. 

OF  THE  MANNER  OF  CHRIST's  INCARNATION.  ' 

Q.  1.  Was  Christ's  incarnation  a  voluntary  act  in 
him? 

A.  Yes,  it  was;  for  though  he  had  a  command  to  die 
for  us,  John  x.  18,  '■'■  1  have  power  to  lay  it  down,  and  I 
have  power  to  take  it  again;  this  commandment  have 
I  received  of  my  Father;"  yet  he  came  willingly.  Ps. 
xl.  6,  7,  '-'■  Sacrifice  and  offering  thou  didst  not  desire, 
mine  ears  hast  thou  opened :  burnt-offerings  and  sin-of- 
ferings hast  thou  not  required.  Then  said  I,  Lo,  1  come: 
in  the  volume  of  thy  book  it  is  written  of  me:"  verse  8, 
"I  delight  to  do  thy  will,  O  my  God;  yea,  thy  law  is 
within  my  heart." 

Q.  2.  Was  the  body  of  Christ  a  real  and  true  human 
body? 

A.  Yes;  it  was  a  real  and  true  bod)?",  not  the  appear- 
ance and  shape  of  a  body  only.  Luke  xxiv.  38,  "  And 
he  said  unto  them,  Why  are  ye  troubled,  and  why  do 
thoughts  arise  in  your  hearts?"  Verse  39,  "Behold  my 
hands  and  my  feet,  that  it  is  I  myself;  handle  me,  and 


I 


65 

see.  for  a  spirit  hath  not  flesh  and  bones  as  ye  see  me 
have." 

Q.  .3.  Had  he  a  true  human  soul  as  well  as  a  body] 
A.  Yes.  he  had  a  real  human  soul  also,  and  all  the 
natural  faculties  and   powers  thereof.     Matt.  xxvi.  38^ 
''Then  saith  he  unto  them,  My  soul  is  exceeding  sor- 
rowful, even  unto  death." 

Q.  4.  Was  he  then  in  all  respects  like  unto  other  meni 
A.  No;  his  conception  was  not  like  others.     Isa.  vii. 

14,  •'  Behold  a  virgin  shall  conceive,  and  bear  a  son,  and 
shall  call  his  name  Emmanuel.'"  And  he  had  no  sin  in 
him,  as  others  have.  Heb.  vii.  26,  "  For  such  a  high 
priest  became  us,  who  is  holy,  harmless,  undefiled,  sepa- 
rate from  sinners." 

Q.  5.  Did  Christ  put  off  the  Tiuman  nature  at  his  as- 
cension? 

A.  No;  he  did  not,  but  carried  it  up  to  glory,  and  now 
is  in  our  nature  in  heaven.  1  Tim.  iii.  6,  "  Received  up 
into  glory." 

Q.  6.  Why  did  he  assume  our  nature] 

A.  That  he  might  die  in  it  for  our  salvation.    Heb.  ii. 

15,  "And  delivered  them  who  through  fear  of  death  were 
all  their  lifetime  subject  to  bondage." 

Q.  7.  Why  did  he  rise  in  it  after  deathl 
A.  He  raised  it  from  the  dead,  for  our  justification. 
Rom.  iv.  25,  "Who  was  delivered  for  our  offences,  and 
was  raised  again  for  our  justification." 

Q.  8.  Why  did  he  ascend  in  our  nature  to  heaven] 
A.  To  be  a  Mediator  of  intercession  in  our  nature. 
Heb.  vii.  25,  "Wherefore  he  is  able  also  to  save  them 
to  the  uttermost  that  come  unto  God  by  him,  seeing  he 
-ever  liveth  to  make  intercession  for  them." 
Q.  9.  What  is  the  first  instruction  hence] 
A.  That  the  body  of  Christ  is  not  every  where,  but  is 
contained  in  heaven.     Acts  iii.  21,  "Whom  the  heaven 
must  receive  till  the  times  of  restitution  of  all  things." 
Q.  10.  What  is  the  second  instruction] 
A.  That  Christ  is  full  of  tender  compassions  to  his 
people's  infirmities.     Heb.  iv.  15,  "  For  we  have  not  a 
high  priest  which  cannot  be  touched  with  the  feeling  of 
our  infirmities,  but  was  in  all  points  tempted  like  as  we 
are,  yet  without  sin." 

Q.  11.  What  is  the  third  instruction] 
6* 


66  AN  EXPOSITION  OP 

A.  That  great  and  admirable  is  the  glory  designed  for 
the  bodies  of  believers.  Phil.  iii.  21,  "  Who  shall  change 
our  vile  body,  that  it  may  be  fashioned  like  unto  his  glo- 
rious body,  according  to  the  working,  whereby  he  is  able 
even  to  subdue  all  things  unto  himself." 

Q.  12.  What  is  the  last  instruction] 

A.  That  the  bodily  eyes  of  believers  after  the  resur- 
rection, shall  see  Christ  in  glory.  .lob  xix.  26,27,  '-And 
though  after  my  skin  worms  destro}^  this  body,  yet  in  my 
flesh  shall  I  see  God,  whom  I  shall  see  for  myself,  and 
mine  eyes  shall  behold,  and  not  another." 

OF  Christ's  offices. 

Quest.  XXIII.  What  offices  does  Christ  execute 
as  our  Redeemer? 

Ans.  Christ,  as  our  Redeemer,  executeth  the  of- 
fices of  a  prophet,  of  a  priest,  and  of  a  king,  both  in 
his  estate  of  humiliation,  and  exaltation. 

Q.  1.  What  are  the  states  or  conditions  of  our  Re- 
deemer] 

A.  Christ's  slates  are  twofold;  namely,  his  state  of 
humiliation,  and  his  state  of  exaltation.  Phil.  ii.  8,  9, 
''And  being  found  in  fashion  as  a  man,  he  humbled  him- 
self, and  became  obedient  unto  death,  even  the  death  of 
the  cross;  wherefore  God  also  hath  highly  exalted  him, 
and  given  him  a  name  which  is  above  every  name." 

Q.  2.  How  many  offices  belong  to  Christ  in  these 
states] 

A.  Christ  hath  a  threefold  office;  namely,  of  a  prophet, 
of  a  priest,  and  of  a  king. 

Q.  3.  Why  doth  Christ  take  all  these  three  offices] 

A.  Because  they  are  all  necessary  for  our  salvation, 
and  we  have  the  benefit  of  them  all.  1  Cor.  i.  30,  "  Who 
of  God  is  made  unto  us  wisdom,  and  righteousness,  and 
sanctification  and  redemption." 

Q.  4.  Can  any  man  take  Christ  in  one  office,  and  not 
in  another] 

A.  No;  whoever  will  have  the  benefit  of  any  one,  must 
receive  him  in  all.  Acts  v.  31,  "  Him  hath  God  exalted 
with  his  right  hand  to  be  a  Prince,  and  a  Saviour,  for  to 
give  repentance  unto  Israel,  and  forgiveness  of  sins." 


THE  assembly's  CATECHISM.  67 

Q.  5.  What  respect  have  the  offices  of  Chrtst  to  the 
promises'? 

A.  The  promises  flow  out  of  them  as  out  of  their  foun- 
tain. 2  Cor.  i.  20,  "  For  all  the  promises  of  God  in  him, 
are  yea,  and  in  him  amen."' 

Q.  6.  What  promises  flow  out  of  the  prophetical  of- 
fice"? 

A.  All  the  promises  of  illumination,  guidance  and  di- 
rection flow  out  of  Christ's  prophetical  office  I 

Q.  7.  What  promises  flow  out  of  the  priestly  ofiice'? 

A.  All  the  promises  of  pardon  and  peace. 

Q.  8.  What  promises  flow  out  of  the  kingly  office? 

A.  All  the  promises  of  defence,  protection  and  delive- 
rances. 

Q.  9.  What  is  the  first  instruction? 

A.  Hence  we  learn  the  completeness  of  Christ  for  all 
the  wants  of  his  people.  Col.  ii.  10,  "And  ye  are  com- 
plete in  him." 

Q.  10.  What  is  the  second  instruction? 

A.  Hence  we  learn  the  folly  and  misery  of  all  h3'po- 
crites  that  close  partially  with  Christ? 

Q.  11.  What  is  the  third  instruction? 

A.  Hence  we  learn  the  singular  dignity  of  the  Lord 
Jesus.     None  ever  had  all  those  offices  but  Christ. 

Q.  12.  What  is  the  last  instruction? 

A.  That  faith  is  a  considerate  act,  and  requires  much 
deliberation. 

OF  Christ's  perpetual  office. 

Quest.  XXIV.  How  doth  Christ  execute  the  of- 
fice of  a  prophet? 

Ans.  Christ  execuleth  the  office  of  a  prophet,  in 
revealing  to  us,  by  his  word  and  Spirit,  the  will  of 
God  for  our  salvation. 

Q.  1.  What  does  Christ's  prophetical  office  imply? 

A.  It  implies  man's  natural  blindness  and  ignorance. 
1  Cor.  ii.  14,  "But  the  natural  man  receiveth  not  the 
things  of  the  Spirit  of  God,  for  they  are  foolishness  unto 
him;  neither  can  he  know  them,  because  they  are  spiri 
tually  discerned." 

Q.  2.  What  else  does  it  imply? 


68  AN  EXPOSITION  OF 

A.  That  Christ  is  the  original  and  fountain  of  all  that 
light  which  guides  us  to  salvation.  2  Cor.  iv.  6,  7,  "For 
God,  who  commanded  the  liglU  to  shine  out  of  darkness, 
hath  shined  in  our  hearts,  to  give  the  light  of  the  know- 
ledge of  the  glory  of  God  in  the  face  of  Jesus  Christ." 

Q.  3.  How  does  Christ  teach  men  the  will  of  God? 

A.  He  does  it  by  external  revelation  of  it.  Acts  iii.  22, 
'Tor  Moses  truly  said  unto  the  fathers,  A  Prophet  shall 
the  Lord  your  God  raise  up  unto  you  of  your  brethren, 
like  unto  me  •  him  shall  ye  hear  in  all  things,  whatsoever 
he  shall  say  unto  you.'-  And  by  internal  illumination. 
Luke  xxiv.  45,  ''Then  opened  he  their  understanding, 
that  they  might  understand  the  scripture.'' 

Q.  4.  What  need  then  of  men's  ministry] 

A.  Very  much;  for  Christ  has  instituted  ministers  as 
instruments,  by  whom  he  will  teach  us.  Eph.  iv.  1],  12, 
"And  he  gave  some,  apostles;  and  some,  prophets;  and 
some,  evangelists;  and  some,  pastors  and  teachers;  for  the 
perfecting  of  the  saints,  for  the  work  of  the  ministry,  for 
the  edifying  of  the  body  of  Christ."  Acts  xxvi.  18,  "  To 
open  their  eyes,  and  to  turn  them  from  darkness  to  light, 
and  from  the  power  of  Satan  unto  God,  that  they  may 
receive  forgiveness  of  sins." 

Q.  5.  Can  any  man  savingly  know  the  will  of  God 
without  the  teachings  of  Christ] 

A.  No;  though  common  knowledge  maybe  obtained  in 
a  natural  way,  yet  not  saving.  Matt.  xi.  25,  "  At  that  time 
Jesus  answered  and  said,  I  thank  thee,  O  Father,  Lord 
of  heaven  and  earth;  because  thou  hast  hid  these  things 
from  the  wise  and  prudent,  and  hast  revealed  them  unto 
babes." 

Q.  6.  How  appears  it  that  Christ  is  appointed  to  this 
office'? 

A.  We  have  the  written  word  for  it.  Acts  iii.  22,  "A 
Prophet  shall  the  Lord  your  God  raise  up  unto  you  of 
your  brethren,  like  unto  me;  him  shall  ye  hear  in  all 
things,  whatsoever  he  shall  say  unto  you.'' 

Q.  7.  What  is  the  first  instruction  hence  1 

A,  None  need  be  discouraged  at  their  natural  weak- 
ness, if  Christ  be  their  teacher,  Matt.  xi.  25,  "At  that 
time  Jesus  answered  and  said,  1  thank  thee,  O  Father, 
Lord  of  heaven  and  earth,  because  thou  hast  hid  these 
things  from  the  wise  and  prudent,  and  hast  revealed  them 


AN   EXPOSITION  OP  69 

unto  babes."  Psalm  xix.  7,  ^-The  testimonies  of  the 
Lord  are  sure,  making  wise  the  simple." 
Q.  8.  What  is  the  second  instruction  ? 
A.  That  it  is  a  dreadful  judgment  to  be  spiritually 
blinded  under  the  gospel.  2  Cor.  iv.  3,  4,  "But  if  our 
gospel  be  hid,  it  is  hid  to  them  that  are  lost,  in  whom 
the  god  of  this  world  hath  blinded  the  minds  of  them 
that  believe  not,  lest  the  light  of  the  glorious  gospel  of 
Christ,  who  is  the  image  of  God,  should  shine  unto 
them." 

Q.  9..  What  is  the  third  instruction'? 
A.  That  prayer  is  the  best  expedient  to  obtain  saving 
knowledge.     Jam.  i.  5,  "  If  any  of  you  lack  wisdom,  let 
him  ask  of  God,  that'giveth  to  all  men  liberally,  and 
upbraideth  not,  and  it  shall  be  given  him." 
Q.  10.  What  is  the  last  instruction! 
A.  Learn   hence  the  transcendent  excellency  of  the 
knowledge  of  Christ  above  all  other  knowledge,  Phil, 
iii.  8,  9,  "  Yea,  doubtless,  1  count  all  things  but  loss,  for 
the  excellency  of  the  knowledge  of  Christ  Jesus,  my 
Lord." 

OF  Christ's  priesthood. 
Quest.  XXV.  How  doth  Christ  execute  the  office 
of  a  priest? 

Ans.  Christ  executeth  the  office  of  a  priest,  in  his 
once  offering  up  of  himself  a  sacrifice  to  satisfy  di- 
vine justice,  and  to  reconcile  us  to  God,  and  in 
making  continual  intercession  for  us. 

Q.  1.  What  is  the  priesthood  of  Christ  in  general! 

A.  It  is  his  expiation  of  our  sins  by  the  sacrifice  of 
himself,  and  obtaining  God's  favour  for  us.  Col.  i.  20, 
"And  having  made  peace  through  the  blood  of  his  cross, 
by  him  to  reconcile  all  things  unto  himself-  by  him,  I 
say,  whether  they  be  things  in  heaven,  or  things  in 
earth." 

Q.  2.  What  are  the  parts  of  Christ's  priestly  office? 

A.  It  has  two  parts.  First,  Oblation,  or  offering  of 
himself.  lieb.  ix.  14,  ''  How  much  more  shall  the  blood 
of  Christ,  who  through  the  eternal  Spirit  offered  himself 
without  spot  to  God,  purge  your  conscience  from  dead 
works  to  serve  the  living  God]"     Secondly,  Interces- 


70  AN  EXPOSITION  OF 

sion  for  us.  Heb.  vii.  25,  "  Wherefore  he  is  able  also  to 
save  them  to  the  uttermost,  that  come  unto  God  by  him, 
seeing  he  ever  liveth  to  make  intercession  for  them." 

Q.  3.  What  is  the  end  of  Christ's  oblation? 

A.  The  end  of  it,  as  to  God,  it  was  to  satisfy  his  in- 
censed justice.  Rom.  iii.  25,  "  Whom  God  hath  set  forth 
to  be  a  propitiation  through  faith  in  his  blood,  to  declare 
his  righteousness,  for  remission  of  sins  that  are  past, 
through  the  forbearance  of  God."  And,  as  to  men,  to 
put  away  their  sins.  Heb.  ix.  26,  ^- For  then  must  he 
often  have  suffered  since  the  foundation  of  the  world ;  but 
now  once  in  the  end  of  the  world  he  hath  appeared  to 
put  away  sin  by  the  sacrifice  of  himself.'' 

Q.  4.  What  is  the  first  difference  between  Christ  and 
other  priests] 

A.  Other  priests  offered  the  blood  of  beasts;  Christ 
his  own  blood.  Heb.  ix.  12,  "Neither  by  the  blood  of 
goats  and  calves,  but  by  his  own  blood,  he  entered  in 
once  into  the  holy  place,  having  obtained  eternal  re- 
demption for  us.'" 

Q.  5.  What  is  the  second  difference? 

A.  They  offered  many  sacrifices;  Christ  perfected  all 
by  one  offering.  Heb.  x.  14,  "  For  by  one  offering  he  hath 
perfected  for  ever  them  that  are  sanctified." 

Q.  6.  What  was  the  sacrifice  Christ  offered  to  God  1 

A.  His  body.  Heb.  x.  10,  "  By  the  which  will  we  are 
sanctified,  through  the  offering  of  the  body  of  Jesus 
Christ  once  for  all."  And  his  soul.  Isa.  liii.  10,  "  When 
thou  shalt  make  his  soul  an  offering  for  sin." 

Q.  7.  Whence  is  the  efiicacy  of  this  sacrifice? 

A.  From  the  Divine  Person  to  whom  this  soul  and 
body  was  united.  Acts  xx.  19,  "  Feed  the  church  of  God, 
which  he  hath  purchased  with  his  own  blood." 

Q.  8.  What  is  the  first  inference  from  it? 

A,  That  believers  are  discharged  by  Christ  from  all 
their  sins  and  debts.  Acts  xiii.  36,  "  And  by  him  all  that 
believe  are  justified  from  all  things." 

Q.  9.  What  is  the  second  inference? 

A.  That  it  is  a  fearful  thing  to  fall  into  the  hands  of 
an  absolute  God.  Luke  xxiii.  31,  ''For  if  they  do  these 
things  in  a  green  tree,  what  shall  be  done  in  the  dry?" 

Q.  10.  What  is  the  third  inference? 

A.  That  it  is  impossible  for  man  to  satisfy  God  for 


THE  assembly's  CATECHISM.  71 

his  own  sins.  Psalm  cxxx.  3,  '-'If  thou,  Lord,  shouldst 
mark  iniquities,  O  Lord,  who  shall  stand  l'^ 

Q.  11. 'What  is  the  last  inference? 

A.  That  the  Christian  religion,  only,  settles  the  con- 
science in  peace.  Heb.  ix.  14,  ••  How  much  more  shall 
the  blood  of  Christ,  who  through  the  eternal  Spirit  of- 
fered himself  without  spot  to  God,  purge  your  con- 
sciences from  dead  works  to  serve  the  livinsr  Godl'^ 


OF  CHRIST  S  KINGLY  OFFICE. 

Quest.  XXVL  How  doth  Christ  execute  the  of- 
fice of  a  king? 

Ans.  Christ  executeth  the  office  of  a  king,  ia  sub- 
duing us  to  himself,  in  ruling  and  defending  us,  and 
in  restraining  and  conquering  all  his  and  our  ene- 
mies. 

Q.  I.  How  manifold  is  Christ's  kingdom! 

A.  Twofold.  First,  Internal  in  men's  souls.  Luke 
xvii.  20,  '-'Behold,  the  kingdom  of  God  is  within  you." 
.Secondly,  External  over  the  world.  Eph.  i.  22,  ''And 
hath  put  all  things  under  his  feet,  and  gave  him  to  be 
Head  over  all  things  to  the  church.'^ 

Q.  2.  What  is  the  end  of  Christ's  providential  king- 
dom? 

A.  The  good  and  salvation  of  the  church.  John  xvii. 
2,  "  As  thou  hast  given  him  power  over  all  flesh,  that  he 
should  give  eternal  life  to  as  many  as  thou  hast  given 
him." 

Q.  3.  Wherein  does  he  exercise  his  kingly  power"? 

A.  In  restraining  his  and  his  people's  enemies.  Psal. 
Ixxvi.  12,  "  Surely  the  wrath  of  man  shall  praise  thee, 
the  remainder  of  wrath  shall  thou  restrain." 

Q.  4.  How  else  is  it  exercised  ? 

A.  In  protecting  his  church  amidst  all  enemies.    Exod. 
iii.  3,  "  And  Moses  said,  I  wil 
this  great  sicrht,  why  the  bush  is  not  burnt." 

Q.  5.  What  instrument  does  Christ  use? 

A.  Angels  are  ministering  spirits  to  him.  Heb.  i.  14, 
''Are  they  not  all  ministering  spirits,  sent  forth  to  mi- 
nister for  them  who  shall  be  heirs  of  salvation?"  And 
men^  yea  the  worst  of  men.    Rev.  xii.  16.  "  And  the  earth 


72  AN  EXPOSITION  OF 

» 

helped  the  woman,  and  the  earth  opened  her  mouth,  and 
swallowed  up  the  flood  which  the  dragon  cast  out  of  his 
mouth." 

Q.  6.  In  what  manner  does  Christ  rule  the  world? 

A.  By  supreme  power.  Rev.  xix.  16,  "  He  hath  on  his 
vesture,  and  on  his  thigh  a  name  written,  King  of  kings, 
and  Lord  of  lords."  And  perfect  wisdom.  Eph.  i.  11, 
''  In  whom  also  we  have  obtained  an  inheritance,  being 
predestinated  according  to  the  purpose  of  him  who 
worketh  all  things  after  the  counsel  of  his  own  will." 

Q.  7.  What  learn  we  hence? 

A.  That  the  church  is  saved  amidst  all  dangers.  Jer. 
XXX.  11,  "For  I  am  with  thee,  saith  the  Lord,  to  save 
thee;  though  I  make  a  full  end  of  all  nations,  whither  I 
have  scattered  thee,  yet  will  I  not  make  a  full  end  of 
thee." 

Q.  8.  What  is  the  second  instruction? 

A.  That  the  godly  may  safely  trust  to  Christ's  care. 
2  Chr.  xvi.  9,  "For  the  eyes  of  the  Lord  run  to  and  fro 
throughout  the  whole  earth,  to  show  himself  strong  in  the 
behalf  of  them  whose  heart  is  perfect  towards  him." 

Q.  9.  What  is  the  third  instruction? 

A.  That  all  plots  against  the  church  shall  surely  be 
defeated.  Isa.  liv.  17,  "  No  weapon  that  is  formed 
against  thee  shall  prosper." 

Q.  10.  What  is  the  fourth  instruction? 

A.  It  gives  the  saints  fall  satisfaction  in  all  conditions. 
Rom.  viii.  28,  "And  we  know  that  all  things  work  to- 
gether for  good,  to  them  that  love  God,  to  them  who  are 
the  called  according  to  his  purpose." 

Q.  11.  What  is  the  last  inference? 

A.  We  should  not  stand  in  a  slavish  fear  of  men.  Isa. 
ii.  12,  "I,  even  I,  am  he  that  comforteth  you:  who  art 
thou,  that  thou  shouldst  he  afraid  of  a  man  that  shall  die, 
and  of  the  son  of  man  which  shall  be  made  as  grass?" 

OF  Christ's  humiliation. 

Quest.  XXVII.  Wherein  did  Christ's  humiliation 
consist? 

Ans.  Christ's  humiliation  consisted  in  his  being 
born,  and  that  in  a  low  condition,  made  under  the 
law,  undergoing  the  miseries  of  this  life,  the  wrath 


73 

of  God,  and  the  cursed  death  of  the  cross,  in  being 
buried  and  continuing  under  the  power  of  death  for 
a  time. 

Q,  1.  What  does  Christ's  humblingof  himself  import? 

A.  His  voluntariness  in  the  deepest  point  of  seif-de- 
nial.  Psalm  xl.  7,  ''Then  said  I,  Lo,  I  come:  in  the 
volume  of  the  book  it  is  written  of  me." 

Q.  2.   What  was  the  first  act  of  Christ's  humiliation? 

A.  His  taking  man's  nature  on  him,  with  all  its  sin- 
less infirmities.  Rom.  viii.  3,  "  God  sending  his  own 
Son  in  the  likeness  of  sinful  flesh,  and  for  sin  condemned 
sin  in  the  flesh." 

Q.  3.  What  is  the  second  part  of  his  humiliation? 

A.  That  mean  life  he  lived  in  this  world,  which  ob- 
scured his  divine  glory.  Mark  vi.  3,  "  Is  not  this  the 
carpenter,  the  son  of  Mary?" 

Q.  4.  What  was  the  first  thing  in  Christ's  life  that 
humbled  him? 

A.  The  poverty  of  it.  Matt.  viii.  20,  '-'And  Jesus  saith 
unto  him,  The  foxes  have  holes,  and  the  birds  of  the  air 
have  nests;  but  the  Son  of  man  hath  not  where  to  lay  his 
head." 

Q.  5.  What  was  the  second  thing  in  his  life  that  hum- 
bled him? 

A.  The  temptations  of  Satan,  to  which  he  was  sub- 
ject. Matt.  iv.  1,  "Then  was  Jesus  led  up  of  the  Spirit 
into  the  wilderness,  to  be  tempted  of  the  devil ;"  and  that 
for  our  sakes.  Heb.  ii.  17,  "  Wherefore  in  all  things  it 
behooved  him  to  be  made  like  unto  his  brethren;"  verse 
18, ''  For  in  that  he  himself  hath  suffered,  being  tempted, 
he  is  able  to  succour  them  that  are  tempted." 

Q.  6.  What  was  the  third  thing  in  Christ  that  humbled 
him? 

A.  His  subjection  to  the  law.  Gal.  iv.  4,  "But  when 
the  fulness  of  the  time  was  come,  God  sent  forth  his  Son, 
made  of  a  woman,  made  under  the  law." 

Q.  7.  What  was  the  fourth  thing  in  Christ's  life  that 
humbled  him? 

A.  The  revilings  and  contradictions  of  sinners.  Heb, 
xii.  3,  "For  consider  him  that  endured  such  contradic* 
tion  of  sinners  against  himself." 

Q.  8.  Wherein  was  Christ  humbled  in  his  death? 
7 


74  AN  EXPOSITION  OP 

A.  His  death  was  painful  and  ignominious,  being  madet 
a  curse  for  us.  Gal.  iii.  13,  ''Christ  hath  redeemed  us  from 
the  curse  of  the  law,  being  made  a  curse  for  us;  for  it 
is  written,  Cursed  is  every  one  that  hangeth  on  a  tree." 
And  deserted  in  it.  Matt,  xxvil.  45,  "And  about  the  ninth 
hour,  Jesus  cried  with  a  loud  voice,  saying,  Eli,  Eli,  lama 
sabacthani;  that  is  to  say.  My  God,  my  Godj  why  hast 
thou  forsaken  me]'^ 

Q.  9.  What  is  Ihe  first  inference  henceT 

A.  That  lowliness  and  humility  become  Christ's  fol- 
lowers. Matt.  xi.  29,  "Take  my  yoke  upon  you,  and 
learn  of  me,  for  1  am  meek,  and  lowly  in  heart." 

Q.  10.  What  is  the  second  inference] 

A.  That  Christ's  love  to  sinners  is  astonishingly  great. 
2  Cor.  viii.  9,  "  For  ye  know  the  grace  of  our  Lord  Jesus 
Christ,  that,  though  he  was  rich,  yet  for  your  sakes  he 
became  poor,  that  ye  through  his  poverty  might  be  rich." 

Q.  11.  What  is  the  third  inference? 

A.  Christians  should  be  ready  to  suffer  for  Christ.  1 
Peter  iv.  1,  "Forasmuch,  then,  as  Christ  hath  suffered 
for  us  in  the  flesh,  arm  yourselves  likewise  with  the  same 
mind:  for  he  that  hath  suffered  in  the  flesh,  hath  ceased 
from  sin." 

Q.  12.  What  is  the  last  inference? 

A.  That  humiliation  is  the  true  way  to  exaltation. 
Matt,  xxiii.  12,  "And  whosoever  shall  exalt  himself, 
shall  be  abased  j  and  he  that  shall  humble  himself,  shall 
be  exalted." 

OF  Christ's  exaltation. 

Quest.  XXVIII.  W^herein  consislelh  Christ's  ex- 
altation." 

Ans.  Christ's  exaltation  consisteth  in  bis  rising 
again  from  the  dead  on  the  third  day,  in  ascending 
up  into  heaven,  in  sitting  at  the  right  hand  of  God 
the  Father,  and  in  coming  to  judge  the  world  at  the 
last  day. 

Q.  1.  What  is  the  first  step  of  Christ's  exaltation! 

A.  His  resurrection  from  the  dead. 

Q.  2.  How  does  his  resurrection  appear? 

4.  By  the  scripture  prophecies  accomplished  in  him. 


THE  assembly's  catechism.  75, 

1  Cor.  XV.  4.  "And  that  he  was  buried,  and  that  he  rose 
again  the  third  day,  according  to  the  scriptures." 

Q.  3.  Why  did  Christ  rise  again? 

A.  To  establish  our  faith,  and  abolish  our  sins.  1  Cor. 
XV.  17,  "And  if  Christ  be  not  risen,  your  faith  is  vain 
ye  are  yet  in  your  sins." 

Q.  4.  What  other  end  was  there  of  Christ's  resurrec- 
tionl 

A.  To  declare  his  divine  power.  Rom.  i.  4,  "And 
declared  to  be  the  Son  of  God  with  power,  according  to 
the  Spirit  of  holiness,  by  the  resurrection  from  the  dead." 
And  to  evidence  the  fulness  of  his  satisfaction.  John 
xvi.  10,  "  Of  righteousness,  because  I  go  to  my  Father, 
and  ye  see  me  no  more." 

Q.  5.  Did  Christ  rise  in  the  same  body  he  laid  down"? 

A.  It  was  substantially  the  same.  John  xx.  27,  "  Then 
saith  he  to  Thomas,  Reach  hither  thy  finger,  and  behold 
my  hands;  and  reach  hither  thy  hand,  and  thrust  it  into 
my  side,  and  be  not  faithless,  but  believing." 

Q.  6.  What  does  Christ's  resurrection  teach  us? 

A.  The  certainty  of  our  resurrection  after  death.  1 
Cor.  XV.  20,  "  But  now  is  Christ  risen  from  the  dead, 
and  become  the  first  fruits  of  them  that  slept." 

Q.  7.  W^hat  was  the  second  step  of  Christ's  exalta- 
tion? 

A.  His  ascension  after  forty  days  into  heaven.  Acts 
i.  2,  3,  "  Until  the  day  in  which  he  was  taken  up,  after 
that  he  through  the  Holy  Ghost  had  given  commandments 
unto  the  apostles,  whom  he  had  chosen:  to  whom  also 
he  showed  himself  alive  after  his  passion,  by  many  in- 
fallible proofs,  being  seen  of  them  forty  days,  and  speak- 
ing of  the  things  pertaining  to  the  kingdom  of  God." 

Q.  8.  Why  did  Christ  stay  so  long  on  earth? 

A.  To  assure  us  of  the  truth  of  his  resurrection,  and 
to  settle  the  due  government  of  his  church,  Acts  i.  2,  3. 

Q.  9.  For  what  end  did  he  ascend? 

A.  To  take  possession  of  his  glory.  John  xvii.  5,  "And 
now,  O  Father,  glorify  thou  me  with  thine  ownself,  with 
the  glory  which  I  had  with  thee  before  the  world  was." 
And  that  as  our  fore-runner,  Heb.  vi.  20,  "  Whither  the 
fore-runner  is  for  us  entered,  even  Jesus,"  etc;. 

Q.  10.  In  what  manner  did  Christ  ascend? 

A.  Triumphantly,  and  magnificently.    Psalm  xlvii.  5. 


•    76  AN  EXPOSITION  OP 

^•'  God  is  gone  up  with  a  shoutj  the  Lord  with  the  sound 

of  a  trumpet." 

Q.  11.  What  does  his  ascension  teach  uel 
A.  Heavenly  mindedness.  Col.  iii.  1,2,  ^'If  ye  then 
be  risen  with  Christ,  seek  those  things  which  are  above, 
where  Christ  sitteth  at  the  right  hand  of  God;  set  your 
affections  on  things  above,  and  not  on  thina^s  on  the 
earth."  And  an  encouragement  in  our  Christian  race. 
Heb.  xii.  1,2,  "  Wherefore  seeing  we  also  are  compassed 
about  with  so  great  a  cloud  of  witnesses,  let  us  lay  aside 
every  weight,  and  the  sin  which  doth  so  easily  beset  us, 
and  let  us  run  with  patience  the  race  that  is  set  before 
us,  looking  unto  Jesus,  the  author  and  finisher  of  our 
faith;  who  for  the  joy  that  was  set  before  him,  endured 
the  cross,  despising  the  shame,  and  is  set  down  at  the 
risfht  hand  of  the  throne  of  God." 


the  second  part  of  the  twenty-eighth  question  of 
Christ's  exaltation. 

Q.  1,  What  was  the  third  degree  of  Christ's  exalta- 
tion? 

A.  His  sitting  at  God's  right  hand  in  heaven.  Heb. 
i.  3,  ^''  When  he  had  by  himself  purged  our  sins,  sat  down 
on  the  right  hand  of  the  majesty  on  high." 

Q.  2.  What  does  God's  right  hand  signify] 

A.  A  state  of  honour.  Heb.  i.  1.3,  "■  But  to  which  of 
the  angels  said  he  at  any  time.  Sit  on  my  right  hand, 
until  I  make  thine  enemies  thy  footstool?"  And  power. 
Matt.  xxvi.  64,  "  Hereafter  shall  ye  see  the  Son  of  man 
sitting  on  the  right  hand  of  power." 

Q.  3.  What  is  implied  in  Christ's  sitting  there? 

A.  That  his  work  on  earth  is  finished.  Heb.  x.  12, 
"But  this  man,  after  he  had  offered  one  sacrifice  for  sin, 
for  ever  sat  down  on  the  right  hand  of  God." 

Q.  4.  What  else  does  it  signify? 

A.  Christ's  power  over  all  enemies.  Ps.  ex.  2,  "The 
Lord  shall  send  the  rod  of  thy  strength  out  of  Zion :  rule 
thou  in  the  midst  of  thine  enemies." 

Q.  5.  What  learn  we  from  Christ's  sitting  there? 

A.  The  high  honour  believers  are  advanced  to  by 
Christ.  Eph.  ii.  6,  "And  hath  raised  us  up  together, 
and  made  us  sit  together  in  heavenly  places  in  Christ 
Jesus." 


THE  assembly's  CATECHISM.  77 

Q.  6.  What  is  the  last  step  of  Christ's  exaltation^ 
A.  His  coming  to  judgment.     Acts  x.  42,  "And  he 
commanded  us  to  preach  unto  the  people,  and  to  testify 
that  it  is  he  which  was  ordained  of  God  to  be  the  judge 
of  quick  and  dead." 

Q.  7.  Is  it  certain  there  shall  be  a  judgment-dayl 
A.  Yes,  the  scripture  declares  it.  2  Cor.  v.  10,  ''For 
we  must  all  appear  before  the  judgment-seat  of  Christ.^' 
And  every  man's  conscience  witnesses  to  it.  Rom.  ii. 
16.  "  In  the  day  when  God  shall  judge  the  secrets  of  men 
by  Jesus  Christ,  according  to  my  gospel." 

Q.  8.  What  is  the  first  property  of  Christ's  judgment! 
A.  It  will  be  awful  and  solemn.    1  Thess.  iv.  16,  "  For 
the  Lord  himself  shall  descend  from  heaven  with  a 
shout,  with  the  voice  of  the  arch-angel,  and  with  the 
trump  of  God;  and  the  dead  in  Christ  shall  rise  first." 
Q.  9.  What  is  the  second  property  of  if? 
A.  It  will  be  exact  and  critical.     Rom.  ii.  16,  "  In  the 
day  when  God  shall  judge  the  secrets  of  men  by  Jesus 
Christ,  according  to  my  gos-pel."     Matt.  xii.  36,  "  But 
I  say  unto  you.  That  every  idle  word  that  men  shall 
speak,  they  shall  give  account  thereof  in  the  day  of  judg- 
ment." 

Q.  10.  What  is  the  third  property  of  itT 
A.  It  will  be  a  universal  judgment.   Rev.  xx.  12,  "And 
I  saw  the  dead,  small  and  great,  stand  before  God,  and 
the  books  were  opened." 

Q.  11.  How  is  this  a  part  of  Christ's  exaltation? 
A.  He  now  acts  in  the  fulness  of  his  kingly  power. 
Matt.  XXV.  34,  "Then  shall  the  king  say  unto  them  on 
his  rio-ht  hand,  Come,  ye  blessed  of  ray  Father,  inherit 
the  kinodom  prepared  for  you  from  the  foundation  of  the 
world."  And  this  will  roll  away  the  reproach  of  his 
enemies.  Rev.  i.  7,  "Behold,  he  cometh  with  clouds; 
and  every  eye  shall  see  him,  and  they  also  which  pierced 
him."  ,    .  ,     . 

Q.  12.  What  learn  we  from  Christ's  being  judgeT 
A.  That  believers  shall  not  be  cast  in  judgment.   Rora. 
iy'iu.  1  "  There  is  therefore  now  no  condemnation  to  them 
that  are  in  Christ  Jesus.'-' 

Q.  13.  What  learn  we  hencel 

A.  The  deplorable  state  of  Christless  persons.     Luke 
xix.  27  "  But  those  mine  enemies,  which  would  not  that 
7* 


78  AN  EXPOSITION  OF 

1  should  reign  over  them,  bring  hither,  and  slay  them  be- 
fore me." 

Q.  14.  What  else  learn  we  from  Christ's  judgment? 
A.  To  give  all  diligence  to  be  found  of  him  in  peace. 

2  Pet.  iii.  14,  "  Wherefore,  beloved,  seeing  that  ye  look 
for  such  things,  be  diligent,  tbat  ye  may  be  found  of  him 
in  peace." 

OF  THE  APPLICATION  OF  CHRIST. 

Quest.  XXIX.  How  are  we  made  partakers  of  the 
redemption  purchased  by  Christ? 

Ans.  We  are  made  partakers  of  the  redemption 
purchased  by  Christ,  by  the  effectual  application  of 
it  to  us  by  his  Holy  Spirit. 

Q.  1.  What  did  our  redemption  cost  Christ? 

A.  It  cost  him  his  own  blood  to  obtain  it.  Heb.  ix. 
12,  "  Neither  by  the  blood  of  goats  and  calves,  but  by  his 
own  blood,  he  entered  once  into  the  holy  place,  having 
obtained  eternal  redemption  for  us." 

Q.  2.  Can  any  have  the  benefit  of  it,  except  it  be  ap- 
plied to  them"? 

A.  No,  if  Christ  be  not  applied,  we  cannot  be  saved. 
John  i.  12,  "  But  as  many  as  received  him,  to  them  gave 
he  power  to  become  the  sons  of  God,  even  to  them  that 
believe  on  his  name." 

Q.  3.  Whose  work  or  office  is  it  to  apply  Christ  to  usi 

A.  It  is  the  office  and  work  of  God's  Spirit.  Tit.  iii. 
4,  5,  ''  But  after  that  the  kindness  and  love  of  God  our 
Saviour  towards  man  appeared,  not  by  works  of  right- 
eousness which  we  have  done,  but  according  to  his  mercy 
he  saved  us,  by  the  washing  of  regeneration,  and  renew- 
ing of  the  Holy  Ghost." 

Q.  4.  What  means  does  the  Spirit  use  in  applying 
Christ] 

A.  The  external  means  he  makes  use  of,  is  the  minis- 
try of  the  gospel.  1  Cor.  iii.  5,  "  Who  then  is  Paul,  and 
who  is  Apollos,  but  ministers  by  whom  ye  believed?" 

Q.  5.  Is  this  sufficient  of  itself  1 

A.  No,  the  blessing  and  power  of  the  Spirit  must  ac- 
company it,  or  Christ  cannot  be  applied.  1  Thess.  i.  5, 
6,  "  For  our  gospel  came  not  unto  you  in  word  only,  but 


79 

also  in  power,  and  in  the  Holy  Ghost,  and  in  much  as- 
surance, as  ye  know  what  manner  of  men  we  were  among 
you  for  your  sake.  And  ye  became  followers  of  us,  and 
of  the  Lord,  having  received  the  word  in  much  affliction, 
with  joy  of  the  Holy  Ghost." 

Q.  6.  To  whom  does  the  Spirit  apply  Christ? 

A.  To  those  that  were  given  him  of  the  Father  before 
the  world  was.  Acts  xiii.  48,  "  And  as  many  as  were 
ordained  to  eternal  life  believed."  John  xiv.  17,  "  Even 
the  Spirit  of  truth,  whom  the  world  cannot  receive,  be- 
cause it  seeth  him  not,  neither  knoweth  him;  but  ye 
know  him,  for  he  dwelleth  with  you,  and  shall  be  in 
you." 

Q.  7.  Is  the  application  of  Christ  to  a  soul  finished  at 
oncel 

A.  Though  the  first  act  of  faith  unites  the  soul  to 
Christ,  yet  it  is  a  continued  act.  1  Pet.  ii.4,  "■  To  whom 
coming,  as  unto  a  living  stone." 

Q.  8.  What  learn  you  hence] 

A.  What  a  destitute  thing  the  soul  is  that  is  out  of 
Christ.  Rev.  iii.  17,  "  Because  thou  sayest  I  am  rich, 
and  increased  with  goods,  and  have  need  of  nothing^  and 
knowest  not  that  thou  art  wretched,  and  miserable^  and 
poor,  and  blind,  and  naked." 

Q.  9.  What  else  does  it  teach  us? 

A.  The  riches  and  dignity  of  believers.  Christ  and 
all  his  purchases  are  theirs.  1  Cor.  iii.  22,  23,  "  Whe- 
ther Paul,  or  Apollos,  or  Cephas,  or  the  world,  or  life, 
or  death,  or  things  present,  or  things  to  come;  all  are 
yours,  and  ye  are  Christ's;  and  Christ  is  God's." 

Q.  10.  W'hat  else  does  it  teach  us? 

A.  The  righteousness  of  God  in  the  destruction  of  all 
unbelievers.  John  v.  40;  Mark  xvi.  16,  '-He  that  be- 
lieveth,  and  is  baptized,  shall  be  saved;  but  he  that  be- 
lieveth  not,  shall  be  damned." 

OF  OUR  UNION  WITH  CHRIST 

Quest.  XXX.  How  doth  the  Spirit  apply  to  us  the 
redemption  purchased  by  Christ? 

Ans.  The  Spirit  applieth  to  us  the  redemption 
purchased  by  Christ,  by  working  faith  in  us,  and 
thereby  uniting  us  to  Christ  in  our  effectual  calling. 


80  AN  EXPOSITION  OF 

Q.  1.  Can  none  have  saving  benefit  by  Christy  but 
such  as  are  united  to  him? 

A.  No,  for  as  Adam's  sin  could  not  hurt  us,  except  we 
had  been  in  him;  so  Christ's  redemption  cannot  profit  us, 
except  we  are  in  him.  1  Cor.  i.  30,  "  But  of  him  are  ye 
in  Christ  Jesus,  who  of  God  is  made  unto  us  wisdom, 
and  righteousness,  and  sanetification,  and  redemption.'' 

Q.  2.  What  are  tiie  bonds  of  this  union? 

A.  The  Spirit  on  God's  part.  1  John  iii.  24,  ^^And 
he  that  keepeth  his  commandments,  dwelleth  in  him, 
and  he  in  him ;  and  hereby  we  know  that  he  abideth  in 
us."  And  faith  on  our  part.  Eph.  iii.  17, ''  That  Christ 
may  dwell  in  your  hearts  by  faith." 

Q.  3.  What  is  the  first  property  of  this  unioni 

A.  It  is  an  intimate  union.  Eph.  v.  30,  ''For  we  are 
members  of  his  body,  of  his  flesh,  and  of  his  bones." 

Q.  4.  What  is  the  second  property  1 

A.  It  is  a  union  never  to  be  dissolved.  Rom.  viii. 
35,  38,  "  Who  shall  separate  us  from  the  love  of  Christ ? 
Shall  tribulation,  or  distress,  or  persecution,  or  famine, 
or  nakedness,  or  peril,  or  sword?  For  I  am  persuaded, 
that  neither  death,  nor  life,  nor  angels,  nor  principalities, 
nor  powers,  nor  things  present,  nor  things  to  come,  nor 
height,  nor  depth,  nor  any  other  creature,-- shall  be  able 
to  separate  i>s  from  the  love  of  God  which  is  in  Christ 
Jesus  our  Lord." 

Q.  5.  What  is  the  third  property  of  this  union? 

A.  It  makes  Christ,  and  all  that  he  hath  purchased, 
become  ours.  1  Cor.  iii.  22,  23,  "All  are  yours,  and  ye 
are  Christ's;  and  Christ  is  God's." 

Q.  6.  What  is  the  fourth  property  of  this  union? 

A.  It  is  the  foundation  and  root  of  all  our  spiritual  and 
acceptable  obedience.  John  xv.  4,  "Abide  in  me,  and  1 
in  you.  As  the  branch  cannot  bear  fruit  of  itself,  except 
it  abide  in  the  vine;  no  more  can  ye,  except  ye  abide  in 
me." 

Q.  7.  What  is  the  first  inference  hence? 

A.  That  saving  grace  in  the  saints  is  immortal,  being 
secured  to  them  in  and  by  Christ.  Col.  iii.  3,  "Your 
life  is  hid  with  Christ  in  God." 

Q.  8.  What  is  the  second  inference? 

A.  That  the  relation  between  Christ  and  believers  is 
very  dear  and  intimate.  Eph.  v.  30,  "  For  we  are  mem- 
bers of  his  body,  of  his  flesh,  and  of  his  bones." 


81 

Q.  9.  What  is  the  third  inference? 

A.  That  helievers  need  not  be  afraid  to  go  down  to 
the  grave.  Rom.  viii.  38,  39,  "  For  I  am  persuaded,  that 
neither  death  nor  life, — nor  any  other  creature  shall  be 
able  to  separate  us  from  the  love  of  God,  which  is  in 
Christ  Jesus  our  Lord."  And  this  union  holds  after 
death.  Matt.  xxii.  31,  33,  "But  as  touching  the  resur- 
rection of  the  dead,  have  ye  not  read  that  which  was 
spoken  unto  you  by  God,  saying,  I  am  the  God  of  Abra- 
ham, and  the  God  of  Isaac,  and  the  God  of  Jacobl  God 
is  not  the  God  of  the  dead,  but  of  the  living." 

Q.  10.  What  is  the  fourth  inference? 

A.  That  in  wronging  and  persecuting  the  saints,  men 
wrong  and  persecute  Christ  himself.  Acts  ix.  4,  "And 
he  fell  to  the  earth,  and  heard  a  voice  saying  unto  him, 
Saul,  Saul,  why  persecutest  thou  me?" 

Q.  11.  What  is  the  fifth  inference? 

A.  That  in  relieving  and  refreshing  the  saints,  we  re- 
lieve and  refresh  C hrist  himself.  Matt.  xxv.  35, 36,  "  For 
I  was  an  hungered,  and  ye  gave  me  meat;  and  I  was 
thirsty,  and  ye  gave  me  drink;  I  was  a  stranger,  and  ye 
took  me  in;  naked,  and  ye  clothed  me;  I  was  sick,  and 
ye  visited  me;  I  was  in  prison,  and  ye  came  unto  me." 
Verse  40,  "  Inasmuch  as  ye  have  done  it  unto  one  of  the 
least  of  these  my  brethren,  ye  have  done  it  unto  me." 

Q.  12.  What  is  the  last  inference? 

A.  That  there  is  a  sympathy  in  Christ,  under  all  the 
pressures  and  grievances  of  his  people.  Heb.  iv.  15, 
"  We  have  not  a  high  priest  which  cannot  be  touched 
with  the  feeling  of  our  infirmities,  but  was  in  all  points 
tempted  like  as  we  are,  yet  without  sin." 

OF   EFFECTUAL  CALLING. 

Quest.  XXXI.  What  is  effectual  calling? 

Ans.  Effectual  calling  is  the  work  of  God's  Spirit, 
whereby,  convincing  us  of  our  sin  and  misery,  en- 
lightening our  minds  in  the  knowledge  of  Christ,  and 
renewing  our  wills,  he  doth  persuade  and  enable  us 
to  embrace  Jesus  Christ  freely  offered  to  us  in  the 
gospel. 

Q.  1 .  What  makes  the  difference  between  effectual  and 
ineffectual  calling] 


82  AN  EXPOSITION  OP 

A.  Ineffectual  calling  is,  when  men  have  nothing  but 
the  external  sound  of  the  gospel.  Matt.  xx.  16,  "For 
many  he  called,  but  few  chosen."  Effectual  is,  when 
the  Spirit  works  in  conjunction  with  ^he  word.  John 
vi.  45,  "  It  is  written  in  the  prophets,  A  nd  they  shall  be 
all  taught  of  God;  every  man  therefore  that  hath  heard, 
and  hath  learned  of  the  Father,  cometh  unto  me."' 

Q.  2.  What  is  tfie  first  act  of  the  Spirit  in  effectual 
calling? 

A.  Conviction  of  sin.  John  xvi.  8,  "And  \^en  he  is 
come,  he  will  reprove  the  world  of  sin." 

Q.  3.  Do  the  called  of  God  hear  any  voice  from  heavenl 

A.  Ordinarily  it  is  a  call  without  sound,  yet  as  effica- 
cious as  an  audible  voice  from  heaven. 

Q.  4.  What  is  the  second  act  of  the  Spirit  in  our  effec- 
tual calling] 

A.  The  illumination  of  the  mind  in  the  knowledge  of 
Christ.  Acts  xxvi.  18,  "To  open  their  eyes,  and  to  turn 
them  from  darkness  to  light,  and  from  the  power  of  Satan 
unto  God." 

Q.  5.  In  what  things  does  it  enlighten  them  I 

A.  In  this;  that  Christ  is  their  only  remedy.  Acts  iv. 
12,  "Neither  is  there  salvation  in  any  other;  for  there  is 
none  other  name  under  heaven  given  among  men,  where- 
by we  must  be  saved."  And  their  all-sufficient  remedy. 
Heb.vii.25.  "Wherefore  he  is  able  also  to  save  them  to 
the  uttermost  that  come  unto  God  by  him." 

Q.  6.  What  is  the  third  act? 

A.  His  renewing  of  the  sinner's  will,  and  making  it 
flexible.  Psalm  ex.  3,  "Thy  people  shall  be  willing  in 
the  day  of  thy  power."  Ezek.  xxxvi.  26,  "A  new  heart 
also  will  I  give  you,  and  a  new  spirit  will  I  put  within 
you,  and  1  will  take  away  the  stony  heart  out  of  your 
flesh,  and  I  will  give  you  a  heart  of  flesh." 

Q.  7.  Can  any  man  come  to  Christ  till  thus  enabled  ? 

A.  No;  it  is  not  in  the  power  of  man's  nature  or  will, 
till  thus  renewed  and  enabled.  Eph.  i.  19,  20,  "And 
what  is  the  exceeding  greatness  of  his  power  to  us-ward. 
who  believe,  according  to  the  working  of  his  mighty 
power,  which  he  wrought  in  Christ,  when  he  raised  him 
from  the  dead,  and  set  him  on  his  own  right  hand  in  the 
heavenly  places."  John  vi.  44,  "  No  man  can  come  to 
me  except  the  Father,  which  hath  sent  me,  draw  him." 


THE  assembly's  catechism.  83 

Q.  8.  What  sort  of  men  are  most  ordinarily  called? 

A.  The  poor  and  mean  ones  in  the  world.  1  Cor.  i. 
26  ''For  ye  see  your  calling,  brethren,  how  that  not 
many  wise  men  after  the  flesh,  not  many  mighty,  not 
many  noble,  are  called;  but  God' hath  chosen  the  foolish 
things  of  the  world  to  confound  the  wise;  and  God  hath 
chosen  the  weak  things  of  the  world  to  confound  the 
things  which  are  mighty." 

Q.  9.  What  is  the  first  instruction  from  if? 

A.  Souls  effectually  called  are  never  lost.  Rom,  xi. 
29,  ''  For  the  gifts  and  calling  of  God  aretwithout  re- 
pentance." 

Q.  10.  What  is  the  second  instruction? 

A.  All  things  co-operate  to  their  good.  Rom.  viii. 
28,  "  For  we  know  that  all  things  work  together  for  good 
to  them  that  love  God,  to  them  who  are  the  called  ac- 
cording to  his  purpose." 

Q.  11.  What  is  the  third  instruction? 

A.  It  is  dangerous  to  refuse  God's  call.  Prov.  i.  24, 
"  Because  I  have  called,  and  ye  refused,  I  have  stretched 
out  my  hand,  and  no  man  regarded,  therefore  I  will  laugh 
at  your  calamity,"  &c. 

Q.  12.  What  is  the  last  instruction? 

A.  That  Christians  are  obliged  to  walk  suitably  to 
their  heavenly  calling.  1  Thes.  ii.  12,  "  That  ye  would 
walk  worthy  of  God,  who  hath  called  you  unto  his  king- 
dom and  glory." 

OF  THE  CONCOMITANTS  OF  VOCATION. 

Quest.  XXXII.  What  benefits  do  they  that  are 
effectually  called  partake  of  in  this  life? 

Ans.  They  that  are  effectually  called,  do  in  this 
life  partake  of  justification,  adoption,  and  sanctifica- 
tion,  and  the  several  benefits  which  in  this  life  do 
either  accompany  or  flow  from  them. 

Q.  1.  Are  all  who  are  effectually  called,  justified '^ 

A.  Yes;  God  justifies  all,  and  every  soul  that  obeys 
and  answers  his  call.  Rom.  viii.  30,  "  Whom  he  called, 
them  he  also  justified." 

Q.  2.  What  other  benefits  have  the  called  in  this  life? 

A.  They  are  all  the  adopted  children  of  God.  Eph.  i. 
5,  "  Having  predestinated  us  unto  the  adoption  of  chil- 


g4  AN  EXPOSITION  OF 

dren  by  Jesos  Christ,  unto  himself,  according  to  the  go(^d 
pleasure  of  his  will."  .     - 

^  Q.  3.  Are  those  all  the  benefits  the  called  received 

A.  No-  they  are  not  only  justified  and  adopted,  but 
also  sanctified!  1  Cor.  i.  30,  "  Bj.t  of  him  are  ye  m 
Christ  Jesus,  who  of  God  is  made  unto  us  msdom, 
and  righteousness,  and  sanctification,  and  redemption. 

Q.  4.  Do  these  three  blessings  come  singly  to  the 

''^A.'^No,  they  are  all  accompanied  with  .multitudes  of 
other  blessinfs  flowing  from  them.  Lph.  i.  3,  ^j^ssea 
be  the  God  Tnd  Father  of  our  Lord  Jesus  Christ  who 
hath  blessed  us  with  all  spiritual  blessings,  m  heavenly 

^^q! 5.^  What^are  the  mercies  flowing  from  justification! 
A  Thev  are  oreat  and  manifold.  Rom.  v.  1-—5, 
'Therefore  being" justified  by  faith,  we  have  pe^ce  with 
God,  through  ou^r  Lord  Jesus  Christ,  by  whom  also  we 
have  acoesl  by  faith  into  this  grace  wherem  we  stand, 
and  rejoice  in  hope  of  the  glory  of  God. 

O    6   What  are  the  benefits  flowing  from  adoption? 
a!  Free  access  to  God.     Eph.  iii    12,  "I^  whom  we 
have  boldness  and  access  with  confidence  by  the  faith  of 
him."     And  a  title  to  heaven.     Rom.  viii.  17,      It  cnii 
dren,  then  heirs."  „ 

O  7.  What  blessings  accompany  sanctificationf 
A.  Union  with  Christ.  Heb.  ii.  11  '  For  both  he  tha 
sanctifieth,  and  they  who  are  sanctified,  are  all  of  one^ 
And  ricrht  to  the  inheritance.  Acts  xx.  o2  "And  now 
brethre:'n.  I  commend  you  to  God,  and  to  the  word  of  his 
grace  which  is  able  to  build  you  up,  and  to  give  you  an 
inheritance  among  all  them  which  are  sanctified. 

Q.  8.  What  is  the  first  lesson  hence?  ,       i,  ^ 

A  That  they  are  enemies  to  their  own  souls  who  obey 

nof the  gospelcall.   2  Thess.  i.  8,  -  In  flaming  fire,  takmg 

vengeance  on  them  that  know  not  God   and  that  obey 

notihe  gospel  of  our  Lord  Jesus  Christ.' 

Q    9  ''What  is  the  second  lesson  hence?  .  -^     7 

A*  That  the  state  of  believers  abounds  with  spiritua 
privileges.     1  Cor.  iii.  22,  23,  "  Whether  Paul,  or  Apoi- 
foo?  Cephas,  or  the  wo'rld,  or  life,  or  death,  or  things 
present,  or  things  to  come,  all  are  yours,  and  ye  are 
Christ's,  and  Christ  is  God's." 


THE  assembly's  catechism.  S5 

Q.  10.  What  is  the  third  lesson  hence? 

A.  That  the  believer's  privileges  are  not  all  in  hope, 
but  some  in  hand.  1  John  iii.  2,  "■  Behold  what  manner 
of  love  the  Father  hath  bestowed  upon  ns.  that  we  should 
be  called  the  sons  of  God." 

Q.  11.  What  is  the  fourth  lesson] 

A.  The  greatest  sufferers  for  Christ  have  no  reason  to 
repent  their  call.  Rom.  viii.  18,  "  For  1  reckon,  that  the 
sufferings  of  this  present  time  are  not  worthy  to  be  com- 
pared with  the  glory  that  shall  be  revealed  in  us." 

Q.  12.  What  is  the  last  lesson  hence? 

A.  That  w^e  have  infinite  reason  to  bless  God  for  the 
gospel,  by  which  we  are  called.  2  Thess.  ii.  14,  "  Where- 
unto  he  called  you  by  our  gospel." 

OF  JUSTIFICATION. 

Quest.  XXXIII.  What  is  justification? 

Ans.  Justification  is  an  act  of  God's  free  grace, 
wherein  he  pardoneth  all  our  sins,  and  accepteth  us 
as  righteous  in  his  sight,  only  for  the  righteousness 
of  Christ  imputed  to  us,  and  received  by  faith  alone. 

Q.  1.  What  are  the  parts  of  justification? 

A.  It  consists  of  two  parts.  First,  The  pardon  of  sin. 
Acts  xiii.  39,  "And  by  him  all  that  believe  are  justified 
from  all  things,  from  which  ye  could  not  be  justified  by 
the  law  of  Moses."  Secondly,  The  acceptance  of  our 
persons  as  righteous.  Rom.  v.  1 — 3,  "Therefore  being 
justified  by  faith,  we  have  peace  with  God,  through  our 
Lord  Jesus  Christ,  by  whom  also  we  have  access  by  faith 
in  this  grace  wherein  we  stand,  and  rejoice  in  hope  of  the 
glory  of  God." 

Q.  2.  W'hose  act  is  it  to  justify  sinners? 

A.  It  is  the  act  of  God  alone.  Rom.  viii.  33,  "It  is 
God  that  justifieth."  Man's  justifying  of  himself  is  no-  ' 
thing.  Luke  xvi.  15,  "And  he  said  unto  therh.  Ye  are 
they  which  justify  yourselves  before  men,  but  God  know- 
eth  your  hearts;  for  that  which  is  highly  esteemed  among 
men,  is  abomination  in  the  sight  of  God."  Nor  other 
men's  justifying  of  us.  Rev.  iii.  1,  "  I  know  thy  works^ 
that  thou  hast  a  name  to  live,  and  art  dead." 
8 


S6  AN  EXPOSITION   OF 

Q.  3.  Is  there  any  thing  in  man  to  merit  his  justifica- 
tion? 

A.  No;  it  is  an  act  of  free  grace  in  God.  Rom.  iii.  24^ 
'•  Being  justified  freely  by  his  grace,  through  the  redemp- 
tion which  is  in  Jesus  Christ." 

Q.  4.  If  it  be  not  for  any  inherent  righteousness,  how- 
then? 

A.  It  is  for  the  righteousness  of  Christ  imputed  to  us< 
Rom.  iv.  6,  "  Even  as  David  also  describeth  the  blessed- 
ness of  the  man  unto  whom  God  imputeth  righteousness 
without  works." 

Q.  5.  How  is  Christ's  righteousness  made  ours? 

A.  By  a  believing  application  of  it.  Galatians  ii.  16, 
'■Knowing  that  a  man  is  not  justified  by  the  works  of 
the  law,  but  by  the  faith  of  Jesus  Christ,  even  we  have 
believed  in  Jesus  Christ,  that  we  might  be  justified  by 
the  faith  of  Christ,  and  not  by  the  works  of  the  lawj  for 
by  the  works  of  the  law  shall  no  flesh  be  justified." 

Q.  6.  Is  it  not  partly  by  Christ's  righteousness,  and 
partly  our  own? 

A.  No;  by  Christ's  righteousness,  without  any  mix- 
ture of  ours.  Rom.  iii.  28,  "  Therefore  we  conclude,  that 
a  man  is  justified  by  faith  without  the  deeds  of  the  law." 

Q.  7.  But  does  not  James  say  otherwise?  Jam.  ii.  14, 
'•  What  doth  it  profit,  my  brethren,  though  a  man  say  he 
hath  faith  and  have  not  works;  can  faith  save  him?" 

A.  The  two  apostles  contradict  not  one  another.  Paul 
speaks  of  justification  before  God;  and  James  of  justify- 
ing our  faith  before  men. 

Q.  8.  Is  no  regard  then  to  be  had  to  good  works? 

A.  Yes,  very  great;  they  that  believe,  must  be  careful 
to  maintain  good  works.  Tit.  iii.  8.  "That  they  which 
have  believed  in  God,  might  be  careful  to  maintain  good 
works.    These  things  are  good  and  profitable  unto  men." 

Q.  9.  Why  can  none  be  justified  by  works? 

A.  Because  all  are  guilty  before  God.  Rom.  iii.  29, 
"  What  things  soever  the  law  saith,  it  saith  to  them  who 
are  under  the  law,  that  every  mouth  may  be  stopped, 
and  all  the  world  may  become  guilty  before  God."  And 
the  law  curses  all  that  are  under  guilt.  Gal.  iii.  10, 
^'Cursed  is  every  one  that  continueth  not  in  all  things 
which  are  written  in  the  book  of  the  law  to  do  them." 

Q.  10.  What  is  the  first  inference  hence? 


87 

A.  The  happy  stale  of  believers  who  are  now  at  pea^e 
with  God.  Rom.v.  1.  "Therefore  being- justified  by  faith, 
we  have  peace  with  God  through  our  Lord  Jesus  Christ."' 
And  whom  he  justifieth  he  gloriiieth.  Rom.  viii.  30. 
'•  Whom  he  justified,  them  he  also  glorified." 

Q.  11.  What  is  the  second  inference  hencel 

A.  The  excellency  and  necessity  of  faith.  Rom.iii.30,  • 
''The  circumcision  is  justified  by  faith,  and  the  uncir- 
cumcision  through  faith." 

Q.  12.  What  is  the  third  inference! 

A.  That  the  greatness  of  sin  is  no  bar  to  faith,  since 
it  is  the  righteousness  of  Christ  that  justifieth.  2  Cor. 
V.  21,  "  For  he  hath  made  him  to  be  sin  for  us,  who  knew 
no  sin,  that  we  might  be  made  the  righteousness  of  God  in 
him." 

Q.  13.  What  is  the  last  inference? 

A.  That  believers  ought  to  be  exceedingly  humble,  and 
far  from  boasting.  The  law  of  faith  excludes  boasting-. 
Rom.  iii.  27,  "  Where  is  boasting  then"?  It  is  excluded  : 
by  what  law?  of  works?  nay,  but  by  the  law  of  faith." 

OF  ADOPTION. 

Quest.  XXXIV.  What  is  adoption? 

Ans.  Adoption  is  an  act  of  God's  free  grace, 
whereby  we  are  received  into  the  nttraber,  and  have 
a  right  to  all  the  privileges  of  the  sons  of  God. 

Q.  1.  How  many  sorts  of  sons  are  there? 

A.  There  is  one  by  generation,  and  another  by  adop- 
tion. .John  i.  12.  13,  "  But  as  many  as  received  him,  to 
them  gave  he  power  to  become  the  sons  of  God.  even  to 
them  that  believe  in  his  name;  which  were  born,  not  of 
blood,  nor  oi 
but  of  God." 

Q.  2.  What  moves  God  to  adopt  any  man? 

A.  Nothing  but  his  free  love.  1  John  iii.  1,  "Behold 
what  manner  of  love  the  Father  hath  bestowed  upon  us, 
that  we  should  be  called  the  sons  of  God." 

Q.  3.  Is  this  privilege  common  to  all  men? 

A.  No;  it  is  peculiar  to  them  that  receive  him.  John 
i.  12,  "  But  as  many  as  received  him,  to  them  gave  he 
power  to  become  the  sons  of  God." 

Q.  4.  What  is  the  first  property  of  adoption? 


88  AN  EXPOSITION   OP 

A.  It  is  a  costly  relation.  Gal.  iv.  45,  "  When  th6 
fulness  of  time  was  come,  God  sent  forth  his  Son,  made 
of  a  woman,  made  under  the  law,  to  redeem  them  that 
were  under  the  law,  that  we  might  receive  the  adoption 
of  sons." 

Q.  5.  What  is  the  second  property  of  adoption] 
■     A.  It  is  a  high  and  honourable  relation.    1  Johniii.  1, 
^'  Behold  what  manner  of  love  the  Father  hath  bestowed 
upon  us,  that  we  should  be  called  the  sons  of  God." 

Q.  6.  What  is  the  third  property  of  adoption] 

A.  It  is  a  free  relation  on  God's  part.  Eph.  i.  4,  5, 
"According  as  he  hath  chosen  us  in  him  before  the  foun- 
dation of  the  world,  that  we  should  be  holy  and  without 
blame  before  him  in  love.  Having'  predestinated  us  unto 
the  adoption  of  children,  by  Jesus  Christ  to  himself,  ac- 
cording to  the  good  pleasure  of  his  will."  And  it  makes 
us  free.  John  viii.  36,  "  If  the  Son  therefore  shall  make 
you  free,  ye  shall  be  free  indeed." 

Q.  7.  What  is  the  fourth  property  of  adoption] 

A.  It  is  a  permanent  relation.  John  viii.  35,  "  The  Son 
abideth  [in  the  house  for]  ever." 

Q.  8.  What  is  the  first  privilege  of  adoption] 

A.  They  hiave  an  interest  in  God,  as  children  in  a 
Father.  2  Cor.  vi.  18,  "And  will  be  a  Father  unto  you, 
and  ye  shall  be  my  sons  and  daughters^  saith  the  Lord 
almighty." 

Q.  9.  What  is  the  second  privilege] 

A.  Being  God's  sons,  they  are  heirs  of  God,  and  joint 
heirs  with  Christ.  Rom.  viii.  17,  "And  if  childreOj  then 
heirs,  heirs  of  God,  and  joint  heirs  with  Christ." 

Q.  10.  What  is  the  third  privilege] 

A.  Seasonable  and  sanctified  afflictions.  Heb.  xii.  6, 
"He  scourgeth  every  son  whom  he  receiveth." 

Q.  11.  What  is  the  fourth  privilege] 

A.  The  attendance  and  ministry  of  angels.  Heb.  i.  14, 
"Are  they  not  all  ministering  spirits,  sent  forth  to  mi- 
nister for  them  who  shall  be  heirs  of  salvation]" 

Q.  12.  What  is  the  fifth  privilege] 

A.  The  assistance  of  the  Spirit  in  prayer.  Rom.  viii. 
15,  "For ye  have  not  received  the  spirit  of  bondage  again 
to  fear,  but  ye  have  received  the  Spirit  of  adoption,whereby 
we  cry,  Abba,  Father."  And  God's  hearing  of  their 
prayers.     1  John  v.  14,  "And  this  is  the  confidence  thai 


89 

we  have  in  him,  That  if  we  ask  any  thing  according  to 
his  will,  he  heareth  us." 

Q.  13.  What  use  should  we  make  of  thisl 
A.  It  teaches  us  to  carry  ourselves  as  children  to  our 
Heavenly  Father.  First,  In  our  imitation  of  him.  Eph. 
V.  1,  "Be  ye  therefore  followers  of  God,  as  dear  chil- 
dren." Secondly,  In  our  submission  to  him.  Heb.  xii, 
9,  '•  Furthermore^  we  have  had  fathers  of  our  flesh,  which 
corrected  us,  and  we  gave  them  reverence;  shall  we  not 
much  rather  be  in  subjection  to  the  Father  of  spirits,  and 
live"?"  Thirdly,  In  our  dependence  on  him.  Matt.  vi.  32, 
''  For  your  Heavenly  Father  knoweth  that  ye  have  need 
of  all  these  things." 

OF  SANCTIFICATION. 

Quest.  XXXV.  What  is  sanctification? 

Ans.  Sanctification  is  the  work  of  God's  free  grace, 
whereby  we  are  renewed  in  the  whole  man  after  the 
image  of  God,  and  are  enabled  more  and  more  to  die 
unto  sin,  and  live  unto  righteousness. 

Q.  1.  What  are  the  parts  of  sanctification] 

A.  Dying  unto  sin,  and  living  unto  God.  Rom.vi.  II, 
"  Likewise  reckon  ye  also  yourselves  to  be  dead  indeed 
unto  sin,  but  alive  unto  God,  through  Jesus  Christ  our 
Lord." 

Q.  2.  Who  is  the  author  of  sanctification? 

A.  God  only.  Jude  1,  "  To  them  that  are  sanctified  by 
God  the  Father." 

Q.  3.  What  is  the  instrument  of  it? 

A.  The  word  of  God.  John  xvii.  17,  "Sanctify  them 
through  thy  truth;  thy  word  is  truth." 

Q.  4.  W'hat  part  of  man  is  sanctified] 

A.  Every  part,  both  of  soul  and  body.  1  Thess.  v.  23, 
'•  And  the  very  God  of  peace  sanctify  you  wholly;  and  I 
pray  God  your  whole  spirit,  soul  and  body  be  preserved 
blameless  unto  the  coming  of  our  Lord  Jesus  Christ." 

Q.  5.  Is  sanctification  perfected  at  once] 

A.  No;  but  by  degrees.  2  Pet.  iii.  18,  "  But  grow  in 
grace,  and  in  the  knowledge  of  our  Lord  and  Saviour 
Jesus  Christ." 

Q.  6.  When  will  it  be  made  perfect] 

A.  When  we  come  to  heaven,  and  not  before.  1  Cor. 
8* 


90  AN  EXPOSITION  OP 

xiii.  10,  11,  "But  when  that  which  is  perfect  is  come, 
then  that  which  is  in  part  shall  he  done  away." 

Q.  7.  What  are  the  signs  of  true  sanciification'? 

A.  It  will  pervade  every  part  of  our  conversation.  1 
Pet.  i.  15,  "  But  as  he  which  hath  called  you  is  holy,  so 
be  ye  holy  in  all  manner  of  conversation."  Secondly, 
And  continue  to  the  end.  Rev.  xxii.  11,  '-  Let  him  that 
is  holy,  be  holy  still." 

Q.  8.  What  is  the  inseparable  companion  of  sanctifi- 
cation] 

A.  RifT-hteousness  towards  men.  Lukei.74, 75,  "That 
he  would  grant  unto  us,  that  we  being  delivered  out  of 
the  hands  of  our  enemies,  might  serve  him  without  fear, 
in  holiness  and  righteousness  before  him  all  the  days  of 
our  life." 

Q.  9.  What  is  opposite  to  sanctification? 

A.  All  filthiness  of  the  flesh  and  spirit.  2  Cor.  vii.  1, 
"Having  therefore  these  promises,  dearly  beloved,  let 
us  cleanse  ourselves  from  all  filthiness  of  the  flesh  and 
spirit." 

Q.  10.  What  is  the  privilege  of  the  sanctified? 

A.  They  are  all  elected,  and  shall  be  glorified.  1  Pet. 
i.  2,  4,  "  Elect  according  to  the  foreknowledge  of  God  the 
Father,  through  sanciification  of  the  Spirit — to  an  inhe- 
ritance incorruptible  and  undefiled,  and  that  fadeth  not 
away,  reserved  in  heaven  for  you." 

Q.  11.  What  is  the  case  of  them  who  live  and  die  un- 
sanctified  1 

A.  They  shall  never  see  God.  Heb.  xii.  14,  "Follow 
peace  with  all  men,  and  holiness:  without  which  no  man 
shall  see  the  Lord." 

Q.  12.  What  distinguishes  true  from  pretended  sanc- 
ficationl 

A.  True  sanctification  purges  the  heart  from  the  love 
of  sin.  Rom.  vii.  15,  "  For  that  which  I  do,  I  allow  not." 
And  the  life  from  the  dominion  of  sin.  Rom.  vi.  19,  "As 
ye  have  yielded  your  members  servants  to  uncleanness, 
and  to  iniquity,  unto  iniquity;  even  so  now  yield  your 
members  servants  to  righteousness,  unto  holiness." 

Q.  13.  May  great  sinners  be  sanctified! 

A.  Yes;  the  Spirit  of  God  can  sanctify  the  vilest  heart; 
1  Cor.  vi.  11,  "And  such  were  some  of  you;  but  ye  are 
washed,  but  ye  are  sanctified." 


THE  assembly's  CATECHISM.  91 

OF  ASSURANCE  THE  FRUIT  OF  JUSTIFICATION. 

Quest.  XXXVI.  What  are  the  benefits  which  in 
this  life  do  either  accompany  or  flow  from  justifica- 
tion, adoption,  and  sanctification. 

Ans.  The  benefits  which  in  this  life  do  either  ac- 
company or  flow  from  justification,  adoption,  and 
sanctification,  are,  assurance  of  God's  love,  peace  of 
conscience,  joy  in  the  Holy  Ghost,  increase  of  grace, 
and  perseverance  therein  to  the  end. 

Q.  1.  Is  assurance  possible  to  be  attained  in  this  life? 

A.  Yes;  for  some  have  had  it.  Cant.  vi.  3,  "I  am 
my  Beloved's,  and  my  Beloved  is  mine."  And  all  Chris- 
tians are  commanded  to  strive  for  it.  2  Peter  i.  10, 
'•  Wherefore  the  rather,  brethren,  give  diligence,  to  make 
your  calling  and  election  sure." 

Q.  2.  How  many  sorts  of  assurance  are  there  1 

A.  There  is  an  objective  assurance.  2  Tim.  ii.  19, 
"Nevertheless  the  foundation  of  God  standeth  sure, 
having  this  seal,  The  Lord  knoweth  them  that  are  his." 
And  a  subjective  or  personal  assurance.  Gal.  ii.  20, 
*•'  Who  loved  me,  and  gave  himself  for  me." 

Q.  3.  Is  personal  assurance  perfect  in  this  life? 

A.  No;  it  admits  of  doubts  and  fears,  which  interrupt 
it,  and  it  is  not  always  at  one  height.  1  Cor.  xiii.  10, 
J'  When  that  which  is  perfect  is  come,  then  that  which 
is  in  part  shall  be  done  away." 

Q.  4.  On  what  testimony  is  personal  assurance  built? 

A..  Upon  the  testimony  of  God's  Spirit  witnessing 
with  ours.  Rom.  viii.  16,  "The  Spirit  itself  beareth 
witness  with  our  spirit,  that  we  are  the  children  of  God." 

Q.  5.  Does  the  Spirit  make  use  of  signs  in  us  to  as- 
sure us? 

A.  Yes;  ordinarily  he  does.  1  John  iii.  14,  "  We  know 
that  we  are  passed  from  death  to  life,  because  we  love 
the  brethren."  And  verse  24,  "  Hereby  we  know  that  he 
abideth  in  us,  by  the  Spirit  which  he  hath  given  us." 

Q.  6.  How  is  true  assurance  discerned  from  presumD- 
tion?  ^  ^ 

A.  True  assurance  humbles  the  soul.  Gal.  ii.  20,  "I 
am  crucified  with  Christ:  nevertheless  I  live:  yet  not  1, 
but  Christ  liveth  in  me."     And  makes  the  soul  afraid  of 


92  AN  EXPOSITION  OF 

sin,  2  Cor.  vii,  1,  '-'Having  therefore  these  promises, 
dearly  beloved,  let  us  cleanse  ourselves  from  all  filthi- 
ness  of  the  flesh  and  spirit,  perfecting  holiness  in  the 
fear  of  God." 

Q.  7.  What  is  the  usual  season  of  assurance? 

A.  The  time  of  greatest  sufferings  for  Christ.  1  Pet. 
iv.  14,  ''If  ye  be  reproached  for  the  name  of  Christ, 
happy  are  ye;  for  the  Spirit  of  glory  and  of  God  resteth 
upon  yon.'^ 

Q.  8.  Is  personal  assurance  absolutely  necessary  to 
salvation? 

A.  No;  a  man  may  be  saved,  and  in  Christ,  without 
it.  Isa  1.  10,  "  Who  is  among  you  that  feareth  the  Lord, 
that  obeyeth  the  voice  of  his  servant,  that  walketh  in 
darkness,  and  hath  no  light?  Let  him  trust  in  the  name 
of  the  Lord,  and  stay  upon  his  God." 

Q.  9.  What  is  the  fruit  of  assurance] 

A.  Joy  unspeakable  amidst  outward  troubles.  Rom. 
V.  1 1 ,  "  And  not  only  so,  but  we  also  joy  in  God,  through 
our  liOrd  Jesus  Christ,  by  whom  we  have  now  received 
the  atonement." 

Q.  10.  What  sins  usually  eclipse  our  assurance? 

A.  Negligence  in  duty  starves  it.  2  Pet.  i.  10,  "Give 
diligence  to  make  your  calling  and  election  sure :  For  if 
you  do  these  things,  ye  shall  never  fall."  And  sinning 
against  light,  stabs  it.  Psalm  li.  8,  "  Make  me  to  hear 
joy  and  gladness;  that  the  bones  which  thou  hast  broken 
may  rejoice." 

Q.  11.  What  is  the  first  inference  from  this  doctrine? 

A.  That  no  unregenerate  person  can  have  any  as- 
surance; for  it  is  the  fruit  of  justification,  adoption,  and 
sanctification.. 

Q.  12.  What  is  the  second  inference? 

A.  That  all  the  joys  of  heaven  are  not  to  come:  but 
some  communicated  in  this  life.  1  Pet.  i.  8,  "Whom 
having  not  seen,  ye  love;  in  whom,  though  now  ye  see 
him  not,  yet  believing,  ye  rejoice  with  joy  unspeakable, 
and  full  of  glory." 

Q.  13.  What  is  the  third  inference? 

A.  That  assured  believers  need  to  be  circumspect 
persons,  that  they  grieve  not  the  Spirit.  Eph.  iv.  30, 
"And  grieve  not  the  Holy  Spirit  of  God,  whereby  ye  are 
sealed  unto  the  day  of  redemption." 


THE   assembly's  CATECHISM. 


93 


OF  PEACE  OF  CONSCIENCE. 

Q  1.  What  does  the  word  peace  sianify  in  scripture? 
A  In  the  language  of  the  Old  Testament  it  signifies 
all  temporal  good.*  1  Sam.  xxv.  6,  "  Peace  be  both  to 
thee  and  peace  be  in  thine  house,  and  peace  be  unto  all 
that  thou  hast."  And  in  the  New  Testament  all  special 
good.  2  Thess.  iii.  16,  "  Now  the  Lord  of  peace  himseit 
give  you  peace  always." 

Q.  2.  What  are  the  kinds  of  special  peaceT 
A.  There  is  a  twofold  special  peace;  one  without  us 
by  reconciliation.    Ron.,  v.  1,  "  Therefore  being  justified 
bv  faith,  we  have  peace  with  God."     And  peace  within 
us,  by  way  of  consolation.  Col.  iii.  15,  ''And  let  the  peace 
of  God  rule  in  your  hearts." 

Q.  3.  What  did  our  peace  cost  Christ]  , 

A.  It  cost  him  bloody  stripes  and  sufferings.  Isa.  liii. 
5,  "The  chastisement  of  our  peace  was  upon  him;  and 
by  his  stripes  we  are  healed." 

Q.  4.  Can  any  have  true  peace  but  such  as  are  in 

him]  T    ,        .   rti 

A.  No;  others  may  have  false  peace.  ^  Luke  xi.  Ji, 
"  When  a  strono-  man  armed  keepeth  his  palace,  his 
aoods  are  in  peace.'"  But  believers  only  have  true  peace. 
Rom.  V.  1,  "Therefore,  being  justified  by  faith,  we  have 
peace  with  God  through  our  Lord  Jesus  Christ." 

Q.  5.  Have  all  believers  peace  in  their  consciences  at 

all  times]  u  +  Ko^« 

A  No  they  are  always  in  a  state  of  peace,  but  navt 
not  always  the  sense  of  peace.  Isa.  1.10,  "Who  is  arnong 
vou  that  feareth  the  Lord,  and  obeyeth  the  voice  of  his 
servant,  that  walketh  in  darkness,  and  hath  no  light  J 
Let  him  trust  in  the  name  of  the  Lord,  and  stay  upon  his 

God." 

Q.  6.  What  is  that  which  hinders  the  sense  of  peace 

in  believers]  .     . 

A.  Their  sins  against  the  Lord,  and  grieving  of  his 
Spirit.  Isa.  lix.  3,  "  But  your  iniquities  have  separated 
between  you  and  your  God;  and  your  sms  have  hid  his 
face  from  you,  that  he  will  not  hear." 

*  The  author  is  surely  not  to  be  understood  as  intimating  that 
the  Old  Testament  does  not  also  speak  of  a  special  peace,  but  that 
in  the  New  Testament  it  is  generally  used  in  tins  sense.- 1.^. 


94  AN  EXPOSITION  OF 

Q.  7.  What  maintains  the  state  of  peace  when  the  sense 
of  peace  is  lost] 

A.  Christ's  continual  and  potent  intercession  with  the 
Father  for  us.  1  John  ii.  12,  "  My  little  children,  these 
things  write  1  unto  you,  that  ye  sin  not:  and  if  any  man 
sin,  we  have  an  advocate  with  the  Father,  Jesus  Christ 
the  righteous." 

Q.  8.  What  is  the  best  way  to  maintain  our  peace  with 
God] 

A.  Strict  walking  by  gospel  rules.  Gal.  vi.  16,  "^'And 
as  many  as  walk  according  to  this  rule,  peace  be  on 
them." 

Q.  9.  Does  this  peace  vary  with  outward  peace? 

A.  No;  we  may  enjoy  this  when  no  peace  is  to  be  had 
in  the  world.  John  xvi.  33,  "  These  things  have  I  spoken 
unto  you,  that  in  me  ye  might  have  peace.  In  the  world 
ye  shall  have  tribulation;  but  be  of  good  cheer,  I  have 
overcome  the  world." 

Q.  10.  What  is  the  first  instruction  hencel 

A.  That  the  wicked  are  in  a  sad  case  at  all  times,  but 
especially  in  evil  times.  Isa.  Ivii.  20, 21,  ^'  But  the  wicked 
are  like  the  troubled  sea  when  it  cannot  rest,  whose  wa- 
ters cast  up  mire  and  dirt;  there  is  no  peace,  saith  my 
God,  to  the  wicked." 

Q.  11.  What  is  the  second  instruction  hence? 

A.  That  the  chief  care  of  a  Christian  should  be  to  keep 
his  peace  with  God.  Jer.  xvii,  17,  '-'Be  not  a  terror  to 
me:  thou  art  my  hope  in  the  day  of  evil," 

Q.  12.  What  is  the  last  instruction? 

A.  Let  the  saints  long  to  be  in  heaven,  the  state  of  full 
and  perfect  peace.  Isa.  Ivii.  2,  "  He  shall  enter  into  peace; 
they  shall  rest  in  their  beds,  each  one  walking  in  his  up- 
rightness." 

OF  JOY  IN  THE  HOLY  GHOST, 

Q.  1.  How  many  sorts  of  joy  are  there  among  men? 

A.  There  is  a  sentient  joy.  Acts  xiv.  17,  ''  Neverthe- 
less he  left  not  himself  without  witness,  in  that  he  did 
good,  and  gave  us  rain  from  heaven,  and  fruitful  seasons, 
filling  onr  hearts  witli  food  and  gladness."  A  sinful  joy. 
ProvTxv.  21,  "  Folly  is  joy  to  him  that  is  destitute  of 
wisdom."  And  a  spiritual  joy.  Rom.  v.  11,  "And  not 
only  so,  but  we  also  joy  in  God  through  our  Lord  Jesus 
Christ," 


95 

Q.  2.  Why  is  spiritual  joy  called  joy  in  the  Holy 
Ghost? 

A.  Because  the  Holy  Ghost  is  the  author  of  it.  Gal. 
V.  22,  '^  But  the  fruit  of  the  Spirit  is  love,  joy,  peace," 
etc, 

Q.  3.  What  is  the  first  thing  that  begets  joy  in  the 
saints'? 

A.  The  first  thing  they  joy  in  is,  their  justification  be- 
fore God.  Isa.  Ixi.  10,  ''I  will  greatly  rejoice  in  the  Lord, 
my  soul  shall  be  joyful  in  my  God;  for  he  hath  clothed 
me  with  the  garments  of  salvation,  he  hath  covered  me 
with  the  robe  of  righteousness."  Rom.  v.  11,  "And  not 
only  so,  but  we  also  joy  in  God,  through  our  Lord  Jesus 
Christ,  by  whom  we  have  now  received  the  atonement." 

Q.  4,  What  is  the  second  thing  that  begets  this  joy? 

A.  Hope  of  glory  begets  joy  in  the  saints.  Rom.  v.  2, 
*'  And  rejoice  in  hope  of  the  glory  of  God." 

Q.  5,  What  is  the  instrument  by  which  the  Spirit  con- 
veys this  joy? 

A.  Faith  is  the  instrument  of  it.  Phil.  i.  25,  "And 
having  this  confidence,  1  know  that  I  shall  abide  and 
continue  with  you  all,  for  your  furtherance  and  joy  of 
faith."' 

Q.  6.  What  is  the  first  property  of  this  joy? 

A.  It  is  joy  unspeakable,  and  full  of  glory.  1  Pet.  i. 
8,  "Believing,  ye  rejoice  with  joy  unspeakable,  and  full 
of  glory." 

Q.  7.  What  is  the  second  property  of  it? 

A.  That  it  is  not  in  the  power  of  men  to  deprive  the 
saints  of  it.  John  xvi.  23,  "And  your  joy  no  man  taketh 
from  you." 

Q.  8.  What  is  the  third  property  of  it? 

A.  It  makes  the  soul  free  and  cheerful  in  the  ways  of 
obedience.  Psalm  cxix.  32,  "I  will  run  the  ways  of  thy 
commandments,  when  thou  shalt  enlarge  my  heart." 

Q.  9.  What  is  most  destructive  of  a  Christian's  joy? 

A.  Sin,  especially  sin  against  light.  Ps.  li.  8,  "'  Make 
me  to  hear  joy  and  gladness,  that  the  bones  which  thou 
hast  broken  may  rejoice." 

Q.  10.  What  should  be  the  main  care  of  a  Christian 
in  this  world?      . 

A.  To  maintain  his  joy  in  God  to  the  last.  Acts  xx.  24, 
"  But  none  of  these  things  move  me;  neither  count  I  my 


96  AN  EXPOSITION  OF 

life  dear  unto  myself,  so  that  I  might  finish  my  course  with 
joy." 

Q.  11.  Have  not  hypocrites  their  joys  as  well  as  real 
Christians'? 

A.  Yes;  hut  the  joy  of  the  hypocrite  is  not  grounded 
upon  scripture-warrant,  and  will  vanish  away.  John  v. 
35,  "  He  was  a  burning  and  a  shining  light;  and  ye  were 
willing  for  a  season  to  rejoice  in  his  light." 

Q.  f2.  What  is  the  first  inference  hence] 

A.  Let  all  that  expect  joy  in  the  Holy  Ghost,  see  that 
they  preserve  purity  of  conscience  and  conversation.  2 
Cor.  i.  12,  ''  For  our  rejoicing  is  this,  the  testimony  of 
our  conscience,  that  in  simplicity,  and  godly  sincerity, 
not  with  fleshly  wisdom,  but  by  the  grace  of  God,  we 
have  had  our  conversation  in  the  world,  and  more  abun- 
dantly toyou-ward." 

Q.  13.  What  is  the  last  inference^ 

A.  That  religion  is  no  melancholy  thing,  but  the  foun- 
tain of  all  joy  and  pleasure.  Prov.  iii.  17,  "  Her  ways  are 
w^ays  of  pleasantness,  and  all  her  paths  are  peace." 

OF  THE  INCREASE  OF  GRACE, 

Q.  1.  Does  all  true  grace  increase  and  grow? 

A.  Yes,  it  does,  like  the  morning  light.  Prov.  iv.  18, 
"The  path  of  the  just  is  as  the  shining  light,  that  shineth 
more  and  more  unto  the  perfect  day."  And  for  that  end, 
God  has  appointed  ministers  and  ordinances.  Eph.iv.  11, 
12,  '-'And^he  gave  some,  apostles:  and  some,  prophets: 
and  some,  evangelists:  and  some,  pastors  and  teachers; 
for  the  perfecting  of  the  saints,  for  the  work  of  the  minis- 
try, for  the  edifying  of  the  body  of  Christ." 

Q.  2.  Cannot  false  or  seeming  grace  grow? 

A.  It  may  spring  up  and  seem  to  flourish  for  a  time, 
but  comes  not  to  perfection.  Luke  viii.  14,  "And  that 
which  fell  among  thorns,  are  they,  which  when  they 
have  heard,  go  forth,  and  are  choked  with  the  cares, 
and  riches,  and  pleasures  of  this  life,  and  bring  no  fruit 
to  perfeciion." 

Q.  3.  What  is  the  first  respect  in  which  grace  grows? 

A.  It  grows  by  rooting  itself  deeper  in  the  soul.  Eph. 
iii.  17,  "That  Christ  may  dwell  in  your  hearts  by  faith; 
that  ye  being  rooted  and  grounded  in  love,  may  be  able," 
etc. 


97 

Q.  4.  "What  is  the  second  respect  or  manner  of  its 
growth"? 

A.  It  grows  in  respect  of  its  greater  fitness  and  readi- 
ness for  acts  of  obedience.  Col.i.  11,  "Strengthened  with 
all  might,  according  to  his  glorious  power,  unto  all  pa- 
tience, and  long-suffering,  with  joyfulness." 

Q.  5.  What  is  the  third  respect  or  manner  of  its 
growth  ? 

A.  It  grows  in  respect  of  its  abilities  to  fix  the  mind 
more  steadily  on  spiritual  things,  Hence,  grown  Chris- 
tians are  called  spiritual  men.  Gal.  vi.  1,  "Ye  which  are 
spiritual,  restore  such  a  one  in  the  spirit  of  meekness.'' 

Q.  6.  Why  must  all  true  grace  grow? 

A.  Because  there  is  a  stature  to  which  Christians  are 
appointed.  Eph.iv.  13,  "Till  we  all  come  in  the  unity  of 
title  faith,  and  of  the  knowledge  of  the  Son  of  God,  unto 
a  perfect  man,  unto  the  measure  of  the  stature  of  the  ful- 
ness of  Christ." 

Q.  7.  What  are  the  causes  of  a  Christian's  growth] 

A.  Union  with  Christ.  John  xv.  4,  "As  the  branch 
cannot  bear  fruit  of  itself,  except  it  abide  in  the  vine;  no 
more  can  ye,  except  ye  abide  in  me."  And  his  blessing 
on  the  ordinances.  Isa.  Iv.  10, 11,  "For  as  the  raincometh 
down,  and  the  snow  from  heaven,  and  returneth  not  thi- 
ther, but  watereth  the  earth,  and  maketh  it  bring  forth 
and  bud,  that  it  may  give  seed  to  the  sower,  and  bread 
to  the  eater:  so  shall  my  word  be  that  goeth  forth  out  of 
my  mouth;  it  shall  not  return  unto  me  void,  but  it  shall 
accomplish  that  which  I  please,  and  it  shall  prosper  in 
the  thing  whereto  I  sent  it."  And  providences.  Phil.  i. 
19,  "For  I  know  that  this  shall  turn  to  my  salvation 
through  your  prayers  and  the  supply  of  the  Spirit  of  Jesus 
Christ." 

Q.  8.  May  not  true  grace  sometimes  decay] 

A.  Yes,  it  may.  Rev.  ii.  4,  "Nevertheless,  I  have 
somewhat  against  thee,  because  thou  hast  left  thy  first 
love."  But  not  utterly.  1  John  iii.  9,  "Whosoever  is 
•born  of  God,  doth  not  commit  sin;  for  his  seed  remaineth 
in  him." 

Q.  9.  What  is  the  first  inference  hence? 

A.  To  bless  God  for  gospel  ordinances.  Psalm  xcii. 
13,  14,  "Those  that  be  planted  in  the  house  of  the  Lord, 
•hall  flourish  in  the  courts  of  our  God :  they  shall  still 
9 


98  AN  EXPOSITION  OF 

bring  forth  fruit  in  old  age :  they  shall  be  fat  and  flou- 
rishing." 

Q.  10.  What  is  the  second  inference? 

A.  Hence  we  see  the  miserable  state  of  them  that 
grow  worse  and  worse.  Jade  ver.  12,  "  These  are  spots 
in  your  feasts  of  charity,  when  they  feast  with  you,  feed- 
ing themselves  without  fear:  clouds  they  are  without 
water,  carried  about  of  winds :  trees  whose  fruit  wither- 
eth,  without  fruit,  twice  dead,  plucked  up  by  the  root." 

Q.  11.  What  is  the  third  inference] 

A.  Christians  should  not  be  discouraged  at  their  weak- 
ness in  grace,  for  they  have  a  merciful  Christ.  Isaiah 
xlii.  3,  "A  bruised  reed  shall  he  not  break:  and  the 
smoking  flax  shall  he  not  quench?  he  shall  bring  forth 
judgment  unto  truth."  And  a  sure  promise.  Job  xvii. 
9,  "The  righteous  also  shall  hold  on  his  way,-  and  he 
that  hath  clean  hands,  shall  be  stronger  and  stronger." 

Q.  12.  What  is  the  last  inference? 

A.  That  all  true  Christians  draw  daily  nearer  and 
nearer  to  the  heavenly  and  perfect  state.  2  Cor.  iv.  16, 
'^  For  which  cause  we  faint  not:  but  though  our  outward 
man  perish,  yet  the  inward  man  is  renewed  day  by  day." 
Rom.  xiii.  11,"  For  now  is  our  salvation  nearer  than  when 
we  believed." 

OF  PERSEVERANCE. 

Q.  1,  What  is  perseverance  to  the  end? 

A.  It  is  the  steady  and  constant  continuance  of  Chris- 
tians in  the  ways  of  duty  and  obedience,  amidst  all  temp- 
tations and  discouragements  to  the  contrary.  Col.  i.  23, 
"If  ye  continue  in  the  faith  grounded  and  settled,  and  be 
not  moved  away  from  the  hope  of  the  gospel,  which  ye 
have  heard,  and  which  was  preached,  to  every  creature 
which  is  under  heaven,  whereof  I  Paul  am  made  a  mi- 
nister." 

Q.  2.  Do  all  that  profess  Christ,  continue  in  him? 

A.  No:  many  that  at  first  zealously  profess  him,  after- 
wards fall  away.  John  vi.  66,  '•  From  that  time  many 
of  his  disciples  went  back,  and  walked  no  more  with 
him." 

Q.  3.  Why  do  not  all  persevere? 

A.  Because  all  professors  have  not  a  good  root  and 
foundation.  Matt.  xiii.  20,  21,  "  But  he  that  received  the 


THE  assembly's  CATECHISM.  99 

seed  into  stony  placQg,  the  same  is  he  that  heareth  the 
word,  and  anon  with  joy  receiveth  it;  yet  hath  he  not  root 
in  himself,  but  dureth  for  a  while;  for  when  tribulation, 
or  persecution  ariseth  because  of  the  word,  by  and  by  he 
is  offended.'- 

Q.  4.  What  is  the  first  ground  of  the  saints'  perseve- 
rance? 

A.  God's  electing  love,  in  which  they  are  given  to 
Christ.  John  x.  20,  "'  My  Father  which  gave  them  me,  is 
greater  than  all;  and  none  is  able  to  pluck  them  out  of 
my  Father's  hand." 

Q.  5,  What  is  the  second  ground  of  perseverance? 

A.  The  immortal  nature  of  sanctifying  grace.  John 
iv.  14,  "  But  whosoever  drinketh  of  the  water  that  I 
shall  give  him,  shall  never  thirst:  but  the  water  that  1 
shall  give  him,  shall  be  in  him  a  well  of  water  springing 
up  into  everlasting  life.''  1  John  iii.  9,  '•  For  his  seed 
remaineth  in  him." 

Q.  6.  What  is  the  third  ground  of  it? 

A.  The  covenant  of  grace.  Jer.  xxxii.  40,  "And  I  will 
make  an  everlasting  covenant  with  them,  that  I  will  not 
turn  away  from  them  to  do  them  good :  but  1  will  put 
my  fear  in  their  hearts,  that  they  shall  not  depart  from 
me.'' 

Q.  7.  What  is  the  fourth  ground  of  it? 

A.  Christ's  effectual  intercession.  Luke  xxii.  32,  "  But 
I  have  prayed  for  thee,  that  thy  faith  fail  not." 

Q.  8.  Are  there  no  declinings  of  grace  in  the  saints? 

A.  Yes,  there  are.  Rev.  ii.  4,  "  Nevertheless  I  have 
somewhat  against  thee,  because  thou  hast  left  thy  first 
love."  Yet  grace  cannot  be  totally  or  finally  lost:  for 
the  seed  of  God  remaineth  in  the  sanctified.  I  John  iii. 
9,  "  Whosoever  is  born  of  God,  doth  not  commit  sin;  for 
his  seed  remaineth  in  him:  and  he  cannot  sin,  because 
he  is  born  of  God." 

Q.  9.  Is  there  no  hope  of  salvation  for  final  apostates? 

A.  No,  the  gospel  gives  none.  Heb.  x.  38,  "But  if 
any  man  draw  back,  my  soul  shall  have  no  pleasure  in 
him." 

Q.  10.  What  is  the  first  instruction  hence? 

A.  It  warns  all  men  to  lay  a  good  foundation,  lest  the 
buildings  of  hope  be  overturned  when  the  storm  comes. 
Matt.  vii.  24,  25,  "Therefore,  whosoever  heaieth  these 


100  AN  EXPOSITION  OP 

sayings  of  mine,  and  dceth  them,  I  will  liken  him  unto  a 
wise  man  which  built  his  house  upon  a  rock:  and  the 
rain  descended,  and  the  floods  came,  and  the  winds  blew, 
and  beat  upon  that  house- and  it  fell  not,  for  it  was  founded 
upon  a  rock." 

Q.  11.  What  is  the  second  instruction? 

A.  That  all  men  should  look  to  themselves,  lest  they 
lose  the  things  which  they  have  wrought.  2  John  ver.  8, 
'^  Look  to  yourselves,  that  we  lose  not  those  things  which 
we  have  wrought,  but  that  we  receive  a  full  reward."  1 
Cor.  X.  12,  "  Wherefore  let  him  that  thinketh  he  standeth, 
take  heed  lest  he  fall." 

Q.  12.  What  is  the  last  instruction^ 

A.  Let  no  true  Christian,  however  weak,  be  discou- 
raged, for  God  is  able  to  make  him  stand.  Rom.  xv.  4, 
"Who  art  thou  that  judgest  another  man's  servant?  To 
his  own  master  he  standeth  or  falleth;  yea,  he  shall  be 
holden  up,  for  God  is  able  to  make  him  stand." 

OF  PERFECTION  AT  DEATH. 

Quest.  XXXVIL  What  benefits  do  believers  re- 
ceive from  Christ  at  their  death? 

A.  The  souls  of  believers  are  at  their  death  made 
perfect  in  holiness,  and  do  immediately  pass  into 
glory,  and  their  bodies,  being  still  united  to  Christ, 
do  rest  in  their  graves  till  the  resurrection. 

Q.  1.  What  is  the  state  of  perfect  holiness? 

A.  It  consists  in  a  perfect  freedom  from  sin,  or  the 
least  inclinations  to  sin.  Eph.  v.  27,  "That  he  might 
present  it  to  himself  a  glorious  church,  not  having  spot 
or  wrinkle,  or  any  such  thing:  but  that  it  should  be  holy, 
and  without  blemish." 

Q.  2.  Wherein  else  does  perfection  consist? 

A.  It  consists  in  the  attainment  of  the  highest  measures 
and  degrees  of  holiness  the  creature  is  capable  of.  Eph. 
iv.  12,  13,  "For  the  perfecting  of  the  saints — till  we  all 
come  in  the  unity  of  the  faith,  and  of  the  knowledge  of 
the  Son  of  God,  unto  a  perfect  man,  unto  the  measure  of 
the  stature  of  the  fulness  of  Christ." 

Q.  3.  Cannot  this  be  attained  whilst  in  the  body? 

A.  No,  for  here  all  our  graces  are  imperfect.     2  Cor 


THE  assembly's  CATECHISM.  101 

xiii.  12,  '-'For  now  we  see  through  a  glass  darkly;  bnt 
then  face  to  face."  And  we  live  at  a  distance  from  God. 
2  Cor.  V.  6,  "  Whilst  we  are  at  home  in  the  body,  we  are 
absent  from  the  Lord.'' 

Q.  4.  How  is  this  attained  at  deathi 

A.  At  death  the  roots  of  sin  are  pulled  up  out  of  the 
believer's  nature.  Heb.  xii.  23,  "And  to  the  spirits  of  just 
men  made  perfect." 

Q.  5.  Why  must  the  soul  be  made  perfect  at  death? 

A.  Because  the  purity  of  the  heavenly  state  admits  no 
sin  or  imperfection.  Rev.  xxi.  27,  "And  there  shall  in  no 
wise  enter  into  it  any  thing  that  defileth,  neither  whatso- 
ever worketh  abomination,  or  maketh  a  lie,  but  they  which 
are  written  in  the  Lamb's  book  of  life." 

Q.  6.  What  is  the  first  inference  hence] 

A.  That  death  should  be  lovely  and  desirable  in  the 
eyes  of  believers.  Phil.  i.  23,  "  Having  a  desire  to  depart, 
and  to  be  with  Christ;  which  is  far  better." 

Q.  7.  What  is  the  second  inference? 

A.  That  God  has  provided  special  relief  for  his  people 
that  now  groan  under  their  sins,  and  many  imperfections. 
1  Cor.  xiii.  12,  "  For  now  we  see  through  a  glass  darkly; 
but  then  face  to  face:  now  I  know  in  part;  but  then  shall 
I  know  even  as  also  1  am  known." 

Q.  8.  What  is  the  third  inference? 

A.  That  the  heavenly  state  is  infinitely  above  and  be- 
yond whatever  we  enjoy  here.  1  Cor.  ii.  9,  "  But  as  it  is 
written,  Eye  hath  not  seen,  nor  ear  heard,  neither  have 
entered  into  the  heart  of  man,  the  things  which  God  hath 
prepared  for  them  that  love  him." 

Q.  9.  What  is  the  fourth  inference? 

A.  That  believers  are  but  a  small  distance  from  the 
satisfaction  of  all  their  desires.  Rom.  xiii.  11,  "For  now 
is  our  salvation  nearer  than  when  we  believed." 

Q.  10.  What  is  the  fifth  inference? 

A.  That  the  saints  should  earnestly  pursue  that  per- 
fection, even  in  this  imperfect  state.  Phil.  iii.  13,  14, 
''  Brethren,  I  count  not  myself  to  have  apprehended;  but 
this  one  thing  I  do,  forgetting  those  things  which  are  be- 
hind, and  reaching  forth  to  those  things  which  are  before, 
I  press  towards  the  mark,  for  the  prize  of  the  high  calling 
of  God  in  Christ  Jesus." 

Q.  11.  What  is  the  sixth  inference? 
9* 


102  AN  EXPOSITION  OP 

A.  That  death  to  the  saints  is  better  than  life.  Phil.  i. 
21,  "  For  to  me  to  live  is  Christ,  and  to  die  is  gain." 

Q.  12.  What  is  the  last  inference^ 

A.  That  faith  is  absolutely  necessary  to  entitle  us  to 
this  perfect  state. 

OF  IMMEDIATE  GLORIFICATION. 

Q.  1.  Do  all  that  die  in  Christ  immediately  pass  into 
gloryT 

A.  Yes,  they  do.  Luke  xxiii.  43,  "To-day  shalt  thou 
be  with  me  in  paradise."  Phil.  i.  23,  "  Having  a  desire 
to  depart,  and  to  be  with  Christ." 

Q.  2.  What  is  the  first  reason  for  their  immediate  glo- 
rification'? 

A.  Because  heaven  is  prepared  and  ready  for  them. 
Malt.  XXV.  34,  '•  Come,  ye  blessed  of  my  Father,  inherit 
the  kingdom  prepared  for  you  from  the  foundation  of  the 
world." 

Q.  3.  What  is  the  second  reason  for  hi 

A.  Because  at  death  they  are  as  ready  for  heaven  as 
ever  they  shall  be.  John  ix.  4,  "  I  must  work  the  work  of 
him  that  sent  me,  while  it  is  day;  the  night  cometh,  when 
no  man  can  work." 

Q.  4.  What  is  the  third  reason  for  it] 

A.,  Because  otherwise  death  could  not  be  gain,  as  it  is. 
Phil.  i.  21,  "  For  to  me  to  live,  is  Christ-  and  to  die,  is 
gain." 

Q.  5.  What  is  the  fourth  reason  for  ill 

A.  Because  there  is  the  same  reason  for  all,  as  for  any 
one:  but  some  are  immediately  glorified.  Luke  xxiii.  43, 
"To-day  shalt  thou  be  with  me  in  paradise." 

Q.  6.  What  is  the  fifth  reason  for  it? 

A.  Because  Christ  longs  for  their  coming  to  him,  and 
they  for  his  enjoyment-  and  these  longings  are  in  vain, 
if  not  satisfied.  Rev.  xxii.  17,  20,  "And  the  Spirit  and 
the  bride  say,  Come.  And  let  him  that  heareth,  say,  Come. 
And  let  him  that  is  athirst,  come:  and  whosoever  will, 
let  him  take  the  water  of  life  freely.  He  which  testifieth 
these  things,  saith,  Surely  I  come  quickly.  Amen.  Even 
so,  come,  Lord  Jesus." 

Q.  7.  What  is  the  first  instruction  hence? 

A.  That  the  apparitions  of  departed  saints  Ordinarily 
nre  but  fables:  they  wander  not.  Rev.  iii.  12,  "  Him  that 


THE  assembly's  CATECHISM.  103 

overcometh,  will  I  make  a  pillar  in  the  temple  of  my  God, 
and  he-shall  go  no  more  out." 

Q.  8.  What  is  the  second  inference? 

A.  That  purg-atory  is  a  groundless  fable,  and  invention 
of  men;  and  the  scripture  alleo^ed  to  countenance  it, 
grossly  abused.  1  Pet.  iii.  19,  "  By  which  also  he  went 
and  preached  unto  the  spirits  in  prison." 

Q.  9.  What  is  the  third  inference? 

A.  That  heaven  must  needs  be  a  marvellous  surprise 
to  believers,  however  long  they  may  have  conversed  with 
it  here. 

Q.  10.  What  is  the  fourth  inference? 

A.  The  consideration  of  this  should  provoke  saints  to 
work  hard  to  finish  all  they  have  to  do  on  earth.  Eccles. 
ix.  10,  "  Whatsoever  thy  hand  findeth  to  do,  do  it  with 
thy  might;  for  there  is  no  work,  nor  device,  nor  know- 
ledge, nor  wisdom  in  the  grave  whither  thou  goest." 

Q.  11.  What  is  the  fifth  inference? 

A.  That  there  is  no  reason  to  grieve  excessively  for 
departed  saints.  1  Thess.  iv.  14,  '^  Even  so  them  also 
which  sleep  in  Jesus,  will  God  bring  with  him." 

Q.  12.  What  is  the  last  inference? 

A.  That  Christless  ones  are  immediately  in  hell.  Luke 
xvi.  22,  23,  "The  rich  man  also  died,  and  was  buried; 
and  in  hell  he  lifted  up  his  eyes,  being  in  torments." 

OF  REST  IN  THE  GRAVE. 

Q.  1.  Why  must  believers  come  to  the  grave? 

A.  Because  where  sin  has  been,  death  by  the  law  must 
follow.  Rom.  V.  12,  "  Wherefore  as  by  one  man  sin  en- 
tered into  the  world,  and  death  by  sin;  and  so  death 
passed  upon  all  men,  for  that  all  have  sinned."  Rom.  viii. 
10,  "And  if  Christ  be  in  you,  the  body  is  dead  because 
of  sin;  but  the  spirit  is  life,  because  of  righteousness." 

Q.  2.  What  is  the  first  privilege  of  their  bodies  there? 

A.  It  is  the  privilege  of  their  bodies  to  be  there  in  union 
with  Christ.  1  Thess.  iv.  14,  "Them  also  which  sleep 
in  Jesus,  will  God  bring  with  him." 

Q.  3.  What  is  their  second  privilege? 

A.  Their  graves  are  places  of  rest;  not  prisons,  but 
beds.  Isa.  Ivii.  2,  "  He  shall  enter  into  peace:  they  shall 
rest  in  their  beds,  each  one  walking  in  his  uprightness." 

Q.  4.  What  is  the  first  evil  they  rest  from? 

A.  All  the  toils,  and  troubles,  and  afflictions  of  this 


104  AN  EXPOSITION  OF 

life.     Rev.  xiv.  13,  "They  may  rest  from  their  labours 
and  their  works  do  follow  them." 

Q.  5.  What  is  the  second  evil  they  rest  from? 

A.  They  rest  from  all  persecutions  from  men.  Job  iii. 
17,  ''There  the  wicked  cease  from  troubling;  and  there 
the  weary  are  at  rest." 

Q.  G.   What  is  the  third  evil  they  rest  from] 

A.  They  rest  from  sin,  never  to  feel  temptation  or  in- 
clination to  sin.  Heb.  xii.  23,  '-'And  to  the  spirits  of  just 
men  made  perfect." 

Q.  7.  How  long  shall  the  body  rest  in  the  gravel 

A.  Not  for  ever,  but  till  the  day  of  the  resurrection. 
Job  xix.  26,  '-And  though  after  my  skin,  worms  destroy 
this  body,  yet  in  my  flesh  shall  I  see  God." 

Q.  8.  What  is  the  first  inference  hence"? 

A.  That  union  wiih  Christ  redounds  to  the  singular 
advantage  of  the  body  as  well  as  the  soul.  Rom.  viii.  11, 
*'But  if  the  Spirit  of  him  that  raised  up  Jesus  from  the 
dead,  dwell  in  you,  He  that  raised  up  Christ  from  the 
dead  shall  also  quicken  your  mortal  bodies^  by  his  Spirit 
that  dwelleth  in  you." 

Q.  9.  What  is  the  second  inference? 

A.  That  death  dissolves  not  the  union  between  Christ 
and  the  souls  or  bodies  of  his  saints.  Matt.  xxii.  32,  "I  am 
the  God  of  Abraham,  and  the  God  of  Isaac,  and  the  God  of 
Jacob ;  God  is  not  the  God  of  the  dead,  but  of  the  living." 

Q.  10.  What  is  the  third  inference? 

A.  That  seeing  our  bodies  are  to  have  so  long  and  so 
sweet  rest  in  the  grave,  we  should  not  spare  them  in  God's 
service  new.  2  Pet.  i.  13,  14,  "Yea,  I  think  it  meet,  as 
long  as  I  am  in  this  tabernacle,  to  stir  you  up,  by  putting 
you  in  remembrance:  knowing  that  shortly  I  must  put 
off  this  my  tabernacle^  even  as  our  Lord  Jesus  Christ  hath 
showed  me." 

Q.  11.  What  is  the  fourth  inference? 

A.  That  Christians  should  neither  too  much  fear  their 
own,  nor  sorrow  for  the  death  of  others.  Rom.  viii.  38, 39, 
"  For  1  am  persuaded,  that  neither  death,  nor  life,  nor  an- 
gels, nor  principalities,  nor  powers, — nor  any  other  crea- 
ture, shall  be  able  to  separate  us  from  the  love  of  God 
which  is  in  Christ  Jesus  our  Lord."  1  Thess.  iv.  13,  "  But 
I  would  not  have  you  to  be  ignorant,  brethren,  concerning 
them  which  are  asleep,  that  ye  sorrow  not,  even  as  others 
which  have  no  hope." 


THE  assembly's  CATECHISM.  105 


OF  THE  RESURRECTION. 

Q.  1.  Is  the  resurrection  a  credible  doctrine? 

A.  Yes,  it  is.  Acts  xxvi.  8,  '•  Why  should  it  be  thought 
a  thing  incredible  with  you,  that  God  should  raise  the 
dead?" 

Q.  2.  Why  then  does  it  seem  incredible  to  meni 

A.  Because  they  err,  not  knowing  the  scriptures  and 
the  power  of  God.  Mark  xii.  24,  "Do  ye  not  therefore 
err,  because  ye  know  not  the  scriptures,  nor  the  power  of 
God]"  The  power  of  God  assures  us  it  may  be  so,  and 
the  word  of  God  tells  us  it  must  be  so. 

Q.  3.  Is  it  sinful  to  doubt  of  the  doctrine  of  the  resur- 
rection? 

A.  It  is  not  only  a  sin  to  doubt  it,  but  a  heresy  to  deny 
it,  it  being  a  fundamental  article.  Heb.  vi.  2,  '-'And  of  the 
resurrection  of  the  dead."  I  Cor.  xv.  13, 14,  '■'  But  if  there 
be  no  resurrection  of  the  dead,  then  is  Christ  not  risen; 
and  if  Christ  be  not  risen,  then  is  our  preaching  vain, 
and  your  faith  is  also  vain." 

Q.  4.  Who  must  rise  again  at  the  resurrection? 

A.  All  men,  good  and  bad,  must  rise  again.  Acts  xxiv. 
15,  "And  have  hope  towards  God,  which  they  themselves 
also  allow,  that  there  shall  be  a  resurrection  of  the  dead, 
both  of  the  just  and  the  unjust."  Rev.  xx.  12 — 14,  "And 
I  saw  the  dead,  both  small  and  great,  stand  before  God," 
etc. 

Q.  5.  What  is  the  first  difference  between  the  resurrect 
tion  of  the  just  and  unjust? 

A.  Saints  rise  by  virtue  of  their  union  with  Christ. 
Rom.  viii.  11,  "But  if  the  Spirit  of  him  that  raised  up 
Jesus  from  the  dead,  dwell  in  you;  he  that  raised  up 
Christ  from  the  dead,  shall  also  quicken  your  mortal  bo- 
dies by  his  Spirit  that  dwelleth  in  you."  But  the  wicked 
rise  by  his  power. 

Q.  6.  What  is  the  second  difference? 

A.  The  second  and  main  difference  will  be  in  the  con- 
trary ends  to  which  they  rise;  some  to  life,  and  some  to 
condemnation.  Dan.  xii.  2,  "And  many  of  them  that  sleep 
in  the  dust  of  the  earth  shall  awake,  some  to  everlasting 
life,  and  some  to  shame,  and  everlasting  contempt." 

Q.  7.  What  is  the  glory  to  which  the  saints'  bodies 
shall  be  raised  ? 


106  AN    EXPOSITION  OF 

A.  In  the  likeness  of  Christ's  glorious  body.  Phil.  iii. 
21,  "Who  shall  change  our  vile  body,  that  it  may  bt; 
fashioned  like  to  his  glorious  body." 

Q.  8.  What  is  the  first  inference  hence? 

A.  That  every  man  should  strive  to  the  utmost  to  attain 
to  the  resurrection  of  the  just.  Phil.  iii.  10,  11,  "That 
I  may  know  him,  and  the  power  of  his  resurrection,  and 
the  fellowship  of  his  sufferings,  being  made  conformable 
unto  his  death,  if  by  any  means  I  might  attain  to  the  re- 
surrection of  the  dead." 

Q.  9.  What  is  the  second  inference? 

A.  Comfort  to  them  that  now  groan  under  manifold 
distempers,  and  deformities  of  bod)^;  they  being  made 
equal  to  angels.  Mark  xii.  25,  "For  when  they  shall 
rise  from  the  dead,  they  neither  marry,  nor  are  given  in 
marriage,  but  are  as  the  angels  which  are  in  heaven." 

Q.  10.  What  is  the  third  inference? 

A.  Get  union  with  Christ  by  faith,  as  you  expect  a 
joyful  resurrection.  John  xi.  25,  "Jesus  said  unto  her,  I 
am  the  resurrection  and  the  life;  he  that  belie veth  in  me, 
though  he  were  dead,  yet  shall  he  live." 

Q.  11.  What  is  the  fourth  inference? 

A.  Saints  should  not  fear  death.  Gen.  xlvi.  3,  "Fear 
not  to  go  down  into  Egypt, — for  1  will  go  down  with 
thee." 

Q.  12.  What  is  the  last  inference?  I 

A.  Employ  your  bodies  for  good  now. 

OF  Christ's  acknowl'edging  believers. 

Quest.  XXXVIII.  What  benefits  do  believers  re- 
ceive from  Christ  at  the  resurrection? 

Ans.  At  the  resurrection,  believers  being  raised  up 
in  glory,  shall  be  openly  acknowledged  and  acquitted 
in  the  day  of  judgment,  and  made  perfectly  blessed 
in  the  full  enjoyment  of  God  to  all  eternity. 

Q.  1.  What  is  it  to  be  acknowledged  by  Christ? 

A.  It  is  Christ's  owning  of  the  special  relation  between 
him  and  believers.  Matt.  xxv.  34,  "  Come,  ye  blessed  of 
my  Father,  inherit  the  kingdom  prepared  for  you  from 
the  foundation  of  the  world." 

Q.  2.  Whom  will  Christ  acknowledge  for  his? 

A.  Such  as  confess  Christ  now.  Matt.  x.  32,  "Who- 


THE  assembly's  CATECHISM.  107 

soever  therefore  shall  confess  me  before  men,  him  will  1 
confess  also  before  my  Father  which  is  in  heaven.'^ 

Q.  3.  Before  whom  will  Christ  confess  theml 

A.  Before  his  Father,  angels  and  men.  Rev.  iii.  5, '-'  He 
t'liat  overcometh,  the  same  shall  be  clothed  in  white  rai- 
ment, and  I  will  not  blot  out  his  name  out  of  the  book 
of  life,  but  I  will  confess  his  name  before  my  Father  and 
before  his  angels." 

Q.  4.  Who  shall  be  denied  by  Christ  in  that  day"? 

A.  All  that  now  deny  Christ,  shall  be  denied  by  him. 
2  Tim.  ii.  12,  ''If  we  deny  him,  he  also  will  deny  us." 
Tit,  i.  16,  "They  profess  that  they  know  God;  but  in 
works  they  deny  him,  being  abominable,  and  disobedient, 
and  unto  every  good  work  reprobate." 

Q.  5.  Why  will  Christ  openly  acknowledge  them? 

A.  To  wipe  off  all  aspersions  and  censures  that  now 
are  cast  upon  them.  Isa.  Ixvi.  5,  "  Your  brethren  that 
hated  you,  that  cast  you  out  for  my  name's  sake,  said.  Let 
the  Lord  be  glorified;  but  he  shall  appear  to  your  joy, 
and  they  shall  be  ashamed." 

Q.  6.  W^hat  will  be  the  eflfect  of  Christ's  acknowledg- 
ment 1 

A.  It  will  put  a  full  end  to  all  doubts,  fears,  and  jea- 
lousies of  themselves.  1  Cor.  iv.  3,  4,  "■  But  with  me  it 
is  a  very  small  thing  that  I  should  be  judged  of  you,  or 
of  man's  judgment;  yea,  I  judge  not  my  ownself;  for  I 
know  nothing  by  myself,  yet  am  I  not  hereby  justified; 
but  he  that  judgeth  me,  is  the  Lord.'^ 

Q.  7.  What  other  effect  will  it  produce  in  themi 

A.  Joy  unspeakable  and  transcendent;  hence  called 
":ime  of  refreshing.  Acts  iii.  19,  "When  the  time  of  re- 
freshing shall  come  from  the  presence  of  the  Lord." 

Q.  8.  Is  this  the  only  time  Christ  acknowledges  them? 

A.  No;  he  acknowledgeth  them  by  his  Spirit's  testi- 
mony now,  but  that  is  private  in  their  bosoms;  Rom.  viii. 
16,  "The  Spirit  itself  beareth  witness  with  our  spirits, 
:hat  we  are  the  children  of  God." 

Q.  9.  What  is  the  first  inference  hence  1 

A.  To  warn  all  how  they  pass  rash  censures  on  Christ's 
servants.  Psal.  Ixxiii.  15,  "If  I  say,  I  will  speak  thus; 
behold  I  should  offend  against  the  generation  of  thy  chil- 
dren." 

Q.  10.  What  is  the  second  inference? 


108  AN  EXPOSITION  OF 

A.  Let  none  be  afraid  or  ashamed  to  confess  the  per- 
son, office,  or  any  truth  of  Christ,  for  any  loss  or  danger 
that  may  threaten  them.  Luke  xii.  8,  9,  "Also  I  say 
unto  you,  Whosoever  shall  confess  me  before  men,  him 
shall  the  Son  of  man  also  confess  before  the  angels  of 
God. 
nied  before  the  angels  of  God." 

Q.  11.  What  is  the  third  inference  1 

A.  Let  Christians  abound  in  good  works.  Every  act 
of  charity  for  Christ  shall  be  acknowledged  by  him  in 
the  day  of  judgment.  Matt.  xxv.  35,  "For  I  was  a 
hungered,  and  ye  gave  me  meat;  I  was  thirsty,  and  ye 
gave  me  drink;  I  vi^as  a  stranger,  and  ye  took  me  in." 

Q.  12.  What  is  the  last  inference! 

A.  Let  all  Christians  love  and  long  for  the  day  of 
Christ's  appearing.  2  Tim.  iv.  8,  "  Henceforth  there  is 
laid  up  for  me  a  crown  of  righteousness,  which  the  Loid, 
the  righteous  judge,  shall  give  me  at  that  day,  and  not 
to  me  only,  but  unto  them  also  that  love  his  appearing.*' 

OF  Christ's  acquitting  believers. 

Q.  1.  What  is  it  to  be  acquitted  by  Christ? 

A.  It  is  to  be  discharged  and  cleared  from  all  the  guilt 
of  sin,  and  punishment  due  to  it  by  the  law,  upon  the  ac- 
count of  Christ's  righteousness  imputed  b,y  God.  and  re- 
ceived by  faith.  Rom.  v.  1,  "Therefore  being  justified 
by  faith,  we  have  peace  with  God  through  our  Lord  Jesus 
Christ."  Rom.  viii.  1,  "  There  is  therefore  novv'  no  con- 
demnation to  them  which  are  in  Christ  Jesus." 

Q.  2.  How  many  ways  are  believers  acquitted? 

A.  They  are  acquitted  now  in  the  court  of  heaven. 
Rom.  viii.  33,  "'Who  shall  lay  any  thing  to  the  charge 
of  God's  elect?  It  is  God  that  justifielh."  In  the  court 
of  their  consciences.  1  John  iii.  21,  "Beloved,  if  our 
hearts  condemn  us  not,  then  have  we  confidence  towards 
God."  And  in  the  day  of  judgment.  Both  particular. 
Hob.  ix.  27,  "  As  it  is  appointed  unto  men  once  to  die. 
but  after  this  the  judgment," — and  general.  Acts  iii.  19. 
"Repent  ye  therefore,  and  be  converted,  that  your  sins 
may  be  blotted  out  when  the"  times  of  refreshing  shall 
come  from  the  presence  of  the  Lord."  Their  sins  are 
then  blotted  out. 

Q.  3.  How  does  Christ's  acquittance  now,  differ  from 
thai  at  judgment? 


THE  Assembly's  catechism.  109 

A.  They  differ  in  respect  of  publicity ;  this  is  secret 
in  the  believer's  bosom,  and  that  open  before  men  and 
ancrels.  Rev.  iii.  5,  "I  will  confess  his  name  before  my 
Farther,  and  before  his  angels." 

Q.  4.  What  is  the  second  difference? 

A.  They  differ  in  respect  of  subjective  certainty  and 
assurance.  A  believer  may  doubt  of  this,  but  not  of  that. 
1  Cor.  iv.  4,  5,  "  For  I  know  nothing  by  myself,  yet  am 
I  not  hereby  justified;  but  he  that  judgeth  me,  is  the 
Lord;  therefore  judge  nothing  before  the  time,  until  the 
Lord  come." 

Q.  5.  What  is  the  third  difference  between  themi 

A.  They  differ  in  point  of  consolation:  this  always 
bears  proportion  to  the  certainty  of  it.  Hence  that  day 
is  called  the  time  of  refreshing;  when  Christ  blots  out 
their  sins  by  a  sentence  of  justification.  Acts  iii.  19,  "  Re- 
pent ye,  therefore,  and  be  converted,  that  your  sins  may 
be  blotted  out,  when  the  times  of  refreshing  shall  come 
from  the  presence  of  the  Lord." 

Q.  6.  Do  believers  then  lie  under  condemnation  till 
that  day '? 

A.  No;  they  are  truly  and  fully  justified  now.  John 
V.  24,  "  He  that  heareth  my  word,  and  believeth  on  him 
that  sent  me,  hath  everlasting  life,  and  shall  not  come 
into  condemnation;  but  is  passed  from  death  unto  life." 
But  this  sentence  is  not  yet  published  by  Christ's  own 
mouth,  as  it  shall  be  then. 

Q.  7.  Oji  what  account  shall  they  be  acquitted  in  that 
dayl 

A.  On  the  very  same  account  they  are  now,  namely. 
For  the  imputed  righteousness  of  Christ  in  the  way  of 
free  grace.  Eph.  i.  7,  '-In  whom  we  have  redemption 
through  his  blood,  the  forgiveness  of  sins,  according  to 
the  riches  of  grace." 

Q.  8.  Must  the  saints  be  summoned  to  Christ's  bar  in 
that  day  1 

A.  Yes ;  they  must  appear  as  well  as  others.  2  Cor. 
V.  10,  '-For  we  must  all  appear  before  the  judgment-seat 
of  Christ."  But  not  to  the  same  end.  John  v.  29,  "And 
shall  come  forth:  they  that  have  done  good,  unto  the  re- 
surrection of  life :  and  they  that  have  done  evil,  unto  the 
resurrection  of  damnation." 

Q.  9.  What  is  the  first  inference  hence'? 
10 


110  AN  EXPOSITION  OF 

A.  How  sure  is  a  believer's  justification,  being  so  ra- 
tified privately  and  publicly  in  this  world,  and  that  to 
come. 

Q.  10.  What  is  the  second  inference  1 

A.  Though  the  day  of  judgment  be  awfully  solemn, 
it  should  not  be  dreadful  to  believers-  they  should  look 
for,  and  hasten  to  the  coming  of  the  day  of  God.  2  Pet. 
iii.  12,  '•  Looking  for,  and  hastening  unto  the  coming  of 
the  day  of  God,''  etc. 

Q.  11.  What  is  the  third  inference  I 

A.  That  faith  is  a  grace  of  absolute  necessity,  and  un- 
speakable excellency.  Rom.  v.  1,  2,  '■'■  Therefore  being- 
justified  by  faith,  we  have  peace  with  God,  through  our 
Lord  Jesus  Christ:  by  whom  also  we  have  access  by 
faith  into  this  grace  wherein  we  stand.'-' 

Q.  12.  What  is  the  last  inference? 

A.  All  unbelievers  are  in  a  miserable  state  now.  John 
iii.  18,  -'He  that  believeth  not  is  condemned  already."' 
And  it  will  be  worse  in  the  world  to  come.  Matt.  xxv.  41, 
"Depart  from  me,  ye  cursed,  into  everlasting  fire,  pre- 
pared for  the  devil  and  his  angels.'^ 

OF  THE  FULL  ENJOYMENT  OF  GOD. 

Q.  i.  What  does  perfect  blessedness  suppose  and 
imply? 

A.  It  supposes  the  total  freedom  of  believers  from  all 
the  moral  evil  of  sin.  Eph.  v.  27,  "That  he  might  pre- 
sent you  to  himself  a  glorious  church,  not  having  spot 
nor  wrinkle,  or  any  such  thing;  but  that  it  should  be  holy 
and  without  blemish."  And  from  the  penal  evils  of 
suffering.  Rev.  xxi.  4,  "And  God  shall  wipe  away  all 
tears  from  their  eyes,  and  there  shall  be  no  more  death, 
neither  sorrow,  nor  crying,  neither  shall  there  be  any 
more  pain,  for  the  former  things  are  passed  away." 

Q.  2.  What  else  is  implied  in  perfect  blessedness? 

A.  It  implies  the  full  and  perfect  enjoyment  of  God. 
1  Cor.  XV.  28,  "And  when  all  things  shall  be  subdued 
unto  him,  then  shall  the  Son  also  himself  be  subject  unto 
him  that  put  all  things  under  him,  that  God  may  be  all 
in  all." 

Q.  3.  What  is  it  for  God  to  be  all  in  all 

A.  Three  things  are  implied  in  it.  First,  That  all  the 
saints  shall  be  filled  and  satisfied  from  God  alone.     Se- 


Ill 

condly,  That  there  shall  be  no  need  of  other  things  out 
of  which  they  were  wont  to  draw  comfort.  Thirdly. 
That  all  other  things,  as  heaven,  angels,  and  saints, 
should  be  loved  and  enjoyed  in  God. 

Q.  4.  In  what  respect  shall  they  enjoy  God  in  heaven  1 

A.  They  shall  have  the  glorious  and  immediate  pre- 
sence of  God  with  them.  Rev.  xxi.  3,  "  God  himself 
shall  be  with  them,  and  be  their  God." 

Q.  5.  In  what  other  respects  shall  they  enjoy  God? 

A.  They  shall  see  him  as  he  is.  1  John  iii.  2,  ''  We 
shall  be  like  him;  for  we  shall  see  him  as  he  is." 

Q.  6.  What  will  such  a  vision  of  God  produce? 

A.  It  will  produce  perfect  conformity  in  them  to  God. 
1  John  iii.  2,  "  When  he  shall  appear,  we  shall  be  like 
him,  for  we  shall  see  him  as  he  is."  And  perfect  joy  will 
result  hence.  Ps.  xvi.  11,  "In  thy  presence  is  fulness  of 
joy;  at  thy  right  hand  there  are  pleasures  for  evermore." 

Q.  7.  Do  not  the  saints  enjoy  God  here? 

A.  Yes,  they  do;  but  not  so  as  they  shall  enjoy  him 
in  heaven.  1  Cor.  xiii.  12,  "  Now  we  see  through  a  glass 
darkly,  but  then  face  to  face;  now  I  know  in  part,  but 
then  shall  I  know  even  as  also  I  am  known." 

Q.  8.  What  are  the  special  differences  between  the 
saints'  communion  with  God  here,  and  in  heaven? 

A.  Their  communion  with  God  here  is  clogged  with 
sin.  Rom.  vii. 21,  "I  find  then  a  law,  that  when  1  would 
do  good,  evil  is  present  with  me."  Here  it  is  not  constant. 
Ps.  xvii.  1,  ''My  God,*my  God,  why  hast  thou  forsaken 
me?"  Nor  is  it  satisfying;  but  in  heaven  it  will  be  pure, 
and  constant,  and  satisfying. 

Q.  9.  How  long  shall  they  there  enjoy  God? 

A.  Not  for  days,  years,  ages,  but  for  ever  and  ever.  1 
Thess.  iv.  17,  "And  so  shall  we  be  ever  with  the  Lord." 

Q.  10.  What  is  the  first  instruction  hence? 

A.  That  the  world  is  not  the  place  of  the  saints'  rest 
and  satisfaction.  Heb.  iv.  9,  "There  remaineth  therefore 
a  rest  to  the  people  of  God."  2  Cor.  v.  2,  6,  "  For  in  this 
we  groan,  earnestly  desiring  to  be  clothed  upon  with  our 
house,  which  is  from  heaven;  therefore  we  are  always 
itonfident,  knowing  that  whilst  we  are  at  home  in  the  body, 
we  are  absent  from  the  Lord." 

Q.  11.  What  is  the  second  instruction  hence? 

A.  That  death  is  a  singular  benefit  to  the  saints;  and 


112  AN  EXPOSITION   OP 

though  it  be  an  enemy  to  nature,  yet  it  is  the  medium  to 
glory.  2  Cor.  v.  4,  "  For  we  that  are  in  this  tabernacle  do 
groan,  being  burdened,  not  for  that  we  would  be  un- 
clothed, but  clothed  upon,  that  mortality  might  be  swal- 
lowed up  of  life." 

Q.  12.  What  is  the  third  instruction  hence? 

A.  The  necessity  of  faith  and  regeneration  in  this 
world.  None  shall  be  raised  up  in  glory,  acknowledged, 
acquitted,  and  made  perfectly  blessed  in  the  full  enjoy- 
ment of  God,  but  believers.  Rom.  viii.  30,  "Moreover, 
whom  he  did  predestinate,  them  he  also  called ;  and  whom 
he  called,  them  he  also  justified;  and  whom  he  justified, 
them  he  also  glorified."  Heb.  xii.  14,  "Follow  peace 
with  all  men,  and  holiness,  without  which  no  man  shall 
see  the  Lord." 

OF  man's  dutf  to  god. 

Quest.  XXXIX.  What  is  the  duty  which  God  re- 
quires of  man? 

Ans.  The  duty  which  God  requires  of  man,  is 
obedience  to  his  revealed  will. 

Q,  1.  Is  obedience  to  God's  will  the  duty  of  every 
man? 

A.  It  is  unquestionably  the  duty  of  every  man  to  obey 
the  will  of  God,  so  far  as  he  has  made  it  knowm  to  him. 
Micah  vi.  8,  "  He  hath  showed  thee,  O  man,  what  is 
good:  and  what  doth  the  Lord  require  of  thee,  but  to  do 
justly,  and  to  love  mercy,  and  to  walk  humbly  with  thy 
God?" 

Q.  2.  On  what  account  is  man's  obedience  due  to  God  ? 

A.  It  is  due  to  him,  first,  As  he  is  our  Creator,  '^In 
whom  we  live,  and  move,  and  have  our  being,"  Acts 
xvii.  27,  28.  Secondly,  As  he  is  our  benefactor,  from 
whom  we  receive  all  our  mercies.  Deut.  xxviii.  47,  "  Be- 
cause thou  servedst  not  the  Lord  thy  God  with  joyfulness 
and  with  gladness  of  heart,  for  the  abundance  of  all  things, 
therefore  shalt  thou  serve  thine  enemies,  which  the  Lord 
shall  send  against  thee,  in  hunger,  thirst,  and  in  naked- 
ness, and  in  want  of  all  things."  Thirdly,  As  he  is  our 
Lord,  and  law-giver.  Jam.  iv.  12,  "There  is  one  law- 
giver, who  is  able  to  save  and  to  destroy." 

Q.  3.  Is  obedience  due  to  none  but  God  only? 


THE  assembly's  CATECHISM.  113 

A.  Yes;  subjects  must  obey  their  lawful  magistrates. 
Rom.  xiii.'l,  "Let  every  soul  be  subject  to  the  higher 
powers,  for  there  is  no  power  but  of  God :  the  powers  that 
be,  are  ordained  of  God."  People  their  ministers.  Heb. 
xii'i.  17,  "  Obey  them  that  have  the  rule  over  you,  and 
submit  yourselves,  for  they  watch  for  your  souls,  as  they 
that  must  give  an  account."  Children  their  parents.  Eph. 
vi.  1  "  Children,  obey  your  parents  in  the  Lord,  for  this 
is  right."     But  not  as  they  are  to  obey  God. 

Q.  4.  What  is  the  difference  between  our  obedience  to 
the  commands  of  God,  and  of  men? 

A.  We  are  to  obey  God,  chiefly  and  supremely,  for  his 
own  sake,  but  creatures  secondarily,  and  for  God's  sake. 
1  Pet  ii.  13,  "  Submit  yourselves  to  every  ordinance  of 
men  for  the  Lord's  sake."  And  Eph.  vi.  1,  "  Children, 
obey  your  parents  in  the  Lord,  for  this  is  right." 

Q.  5.  What  must  we  do  when  the  commands  of  God 
and  men  are  opposed  to  one  another? 

A.  In  that  case  we  must  yield  our  obedience  to  God, 
and  not  to  man,  whatever  we  suffer  for  it.  Acts  iv.  19, 
"Whether  it  be  right  in  the  sight  of  God,  to  hearken 
unto  you  more  than  unto  God,  judge  ye." 

Q.  6.  Why  must  we  obey  God  rather  than  man? 
A.  Because  God  is  the  supreme  and  sovereign  Lord 
of  our  consciences;  and  no  creature  has  power  to  corn- 
raand  our  obedience,  but  in,  and  from  him.  Isa.  xxxii. 
23,  "  For  the  Lord  is  our  judge,  the  Lord  is  our  law-giver, 
the  Lord  is  our  king,  he  will  save  us."  ' 

Q;  7.  Have  the  people  liberty  to  compare  the  laws  of 
God  and  men,  and  judge  how  they  agree,  or  differ? 

A.  Yes-  their  judgment  of  discretion  is  both  com- 
manded, I'Cor.i.lO,  15,  "Ispeakas  to  wise  men;  judge 
ye  what  1  say;"  and  commended.  Acts  xvii.  11,  'J These 
were  more  noble  than  those  in  Thessalonica,  in  that 
they  received  the  word  with  all  readiness  of  mind,  and 
searched  the  scriptures  daily,  whether  those  things  were 
so." 

Q.  8.  What  is  the  only  rule  for  our  obedience  to 

God? 

A.  The  will  of  God  revealed  in  the  scriptures  is  our 
only  rule  of  obedience.  Isa.  viii.  20,  "  To  the  law  and  to 
the  testimony;  if  they  speak  not  according  to  this  word, 
it  is  because  there  is  no  light  in  them."  '* 

10* 


114  AN  EXPOSITION  OP 

Q.  9.  But  if  a  man  have  a  voice,  a  vision,  or  a  dream, 
seeming  to  hint  the  secret  will  of  God,  may  he  not  obey 
iti 

A.  Yes ;  if  it  be  consonant  to  the  revealed  vi^ill  of  God 
in  the  word,  otherwise  not.  Deut.  xxix.  29,  "The  secret 
things  belong  unto  the  Lord  our  God ;  but  those  things 
which  are  revealed,  belong  unto  us,  and  to  our  children 
for  ever,  that  we  may  do  all  the  words  of  this  law." 

Q.  10.  What  is  the  first  instruction  hence? 

A.  That  it  is  highly  sinful  and  dangerous  to  disobey 
the  known  will  of  God  in  any  thing.  Rom.  i.  18,  "'  For 
the  wrath  of  God  is  revealed  from  heaven  against  all 
ungodliness  and  unrighteousness  of  men  who  hold  the 
truth  in  unrighteousness."  Lukexii,47,  "And  that  servant 
which  knew  his  Lord's  will,  and  prepared  not  himself, 
neither  did  according  to  his  will,  shall  be  beaten  with 
many  stripes." 

Q.  11.  What  is  the  second  instruction! 

A.  That  is  a  blessed  man,  who  conscientiously  labours 
to  obey  the  will  of  God,  so  far  as  he  can  discover  it.  John 
xiii.  17,  "If  ye  know  these  things,  happy  are  ye  if  ye 
do  them."  Gal.  vi.  16,  "And  as  many  as  walk  accord- 
ing to  this  rule,  peace  be  on  them,  and  mercy." 

Q.  12.  What  is  the  third  inference? 

A.  It  is  highly  sinful  and  dangerous  to  give  commands  to 
others,  or  obey  commands  from  others,  which  are  not  ac- 
cording to  God's  command.  Hos.  v.  11,  "  Ephraim  is  op- 
pressed, and  broken  in  judgment,  because  he  willingly 
walked  after  the  commandment,"  Jer.  vi.  31,  "And 
they  have  built  the  high  places  of  Tophet,  which  is  in 
the  valley  of  the  son  of  Hinnom,  to  burn  their  sons  and 
their  daughters  in  the  nre,  which  I  commanded  them  not, 
neither  came  it  into  my  heart." 

OF  THE  MORAL  LAW. 

Quest.  XL.  What  did  God  at  first  reveal  to  man 
for  the  rule  of  his  obedience? 

Ans.  The  rule  which  God  at  first  revealed  to  man 
for  his  obedience  was  the  moral  law. 

Quest.  XLI.  Wherein  is  the  moral  law  summarily 
comprehended  ? 


THE  ASSEMBLY  S  CATECHISM.  115 

Ans.  The  moral  law  is  summarily  comprehended 
in  the  ten  commandments. 

Q.  1.  Is  every  man  under  the  direction  and  obligation 
of  lawT 

A.  Yes;  man  being  a  reasonable  creature,  is  capable 
of,  and  fitted  for  government  by  law,  which  other  crea- 
tures are  not;  and  being-  an  accountable  creature  to  God, 
must  needs  be  under  a  law.  Rom.  ii.  15,  "Which  show 
the  works  of  the  law  written  in  their  hearts:  their  con- 
sciences also  bearing  witness,  and  their  thoughts  the 
meanwhile  accusing,  or  else  excusing  one  another." 

Q.  2.  How  could  man  be  under  a  law  before  the  law 
was  given  by  Hoses'? 

A.  Before  even  the  law  was  given  at  Sinai,  all  the  race 
of  Adam  had  a  law  written  in  their  hearts,  namely,  the 
light  of  reason,  and  dictates  of  natural  conscience.  Rom.  ii. 
14,  "For  when  the  Gentiles,  which  have  not  the  law,  do 
by  nature  the  things  contained  in  the  law,  these  having  not 
the  law,  are  a  law  unto  themselves."  And  besides  this, 
the  church  had  the  revealed  will  of  God  to  direct  them. 
2  Pet.  i.  19, 20,  "  We  have  also  a  more  sure  word  of  pro- 
phecy, whereunto  ye  donvell  to  take  heed,  as  unto  a  light 
that  shineth  in  a  dark  place,  until  the  day  dawn,  and  the 
day-star  arise  in  your  hearts.  Knowing  this  first,  that 
no  prophecy  of  the  scripture  is  of  any  private  interpreta- 
tion." 

Q.  ?).  What  is  the  meaning  of  the  moral  lawl 

A.  It  is  not  only  a  law  to  direct  and  order  our  manners; 
but  a  law  that  binds  universally  and  perpetually,  as  the  ten 
commandments  do  those  to  whom  they  are  promulgated, 
and  the  light  of  nature  does  all  others.  Rom.  ii.  14,  "For 
when  the  Gentiles,  which  have  not  the  law,  do  by  na- 
ture the  things  contained  in  the  law,  these  having  not 
the  law,  are  a  law  unto  themselves."'  Luke  xvi.  17,  "It 
is  easier  for  heaven  and  earth  to  pass,  than  one  tittle  of 
the  law  to  fail." 

Q.  4.  Why  is  it  said  to  be  summarily  comprehended 
in  the  ten  commandments'? 

A.  Because  much  more  is  included  in  every  command, 
than  is  expressed,  as  our  Saviour  shows  in  his  exposi- 
tion of  it.  Matt.  xxii.  40,  "  On  these  two  commandments 
hang  all  the  law  and  the  prophets." 


116  AN  EXPOSITION  OF 

Q.  5.  Does  the  moral  law  bind  Christians  under  the 
gospen 

A.  Yes,  it  does,  as  a  rule  by  which  to  order  their  conver- 
sation. Jam.  ii.  8 — 10,  "  If  ye  fulfil  the  royal  law,  accord- 
ing^ to  the  scripture,  Thou  shalt  love  thy  neighbour  as  thy- 
self, ye  do  well:  but  if  ye  have  respect  to  persons,  ye 
commit  sin,  and  are  convinced  of  the  law  as  transgressors; 
for  whosoever  shall  keep  the  whole  law,  and  yet  offend 
in  one  point,  is  guilty  of  all." 

Q.  6.  Is  the  moral  law  the  same  thing  with  the  cove- 
nant of  works,  and  imposed  for  the  same  endl 

A.  God  never  designed  the  law  to  be  the  way  of  man's 
justification  since  the  fall.  Gal.  iii.  21,  22,  "Is  the  law 
then  against  the  promises  of  God?  God  forbid!  for  if 
there  had  been  a  law  given  which  could  have  given  life, 
verily  righteousness  would  have  been  by  the  law;  but 
the  scripture  hath  concluded  all  under  sin,  that  the  pro- 
mise by  faith  of  Jesus  Christ  might  be  given  to  them  that 
believe."  But  it  was  promulgated  to  convince  man  of 
sin.  Rom.vii.  7,  "What  shall  we  say  thenl  Is  the  law 
sin]  God  forbid!  Nay,  I  had  not  known  sin,  but  by  the 
law-  for  I  had  not  known  lust,  ^cept  the  law  had  said. 
Thou  shalt  not  covet."  And  bring  them  to  Christ.  Gal. 
iii.  24,  "  Wherefore  the  law  was  our  school-master,  to 
bring  us  unto  Christ,  that  we  might  be  j  ustified  by  faith." 

Q.  7.  What  is  the  first  inference  hence] 

A.  Hence  we  learn  the  abominable  nature  of  popery. 
The  pope  being  that  lawless  one,  who  will  not  be  bound 
by  the  laws  of  God  himself.  2  Thess.  ii.  8,  "Then  shall 
that  wicked  one  be  revealed  whom  the  Lord  shall  con- 
sume with  the  spirit  of  his  mouth,  and  shall  destroy  with 
the  brightness  of  his  coming ;"  but  assumes  power  to  dis- 
pense with  God's  laws  to  others. 

Q.  8.  What  is  the  second  inference  hence? 

A.  That  man  dieth  not  as  beasts,  (which  are  under  no 
moral  law,  and  therefore  capable  of  no  sin)  die;  but  must 
come  to  judgment  after  death.  Eccles.  iii.  21,  "Who 
knoweth  the  spirit  of  man  that  goeth  upward,  and  the 
spirit  of  the  beast,  that  goeth  downward  to  the  earth?" 
Heb.  ix.  27,  "  And  as  it  is  appointed  unto  men  once  to 
die,  but  after  this  the  judgment." 

Q.  9.  What  is  the  third  inference  hence? 

A.  That  though  the  actions  of  men  naturally  considered 


THE  assembly's  CATECHISM.  117 

are  transient,  yet  their  consequences  and  effects  are  per- 
manent; an  act  is  soon  done,  a  word  soon  spoken,  a 
thought  soon  thought-  but  when  done,  spoken  or  thought, 
they  are  placed  to  account.  Gal.  vi.  7,  8,  "  Be  not  de- 
ceived, God  is  not  mocked:  for  whatsoever  a  man  sow- 
eth,  that  shall  he  also  reap;  for  he  that  soweth  to  the 
flesh,  shall  of  the  flesh  reap  corruption;  but  he  that  sow- 
eth to  the  Spirit,  shall  of  the  Spirit  reap  life  everlasting."' 

Q.  10.  What  is  the  fourth  inference  hence? 

A.  That  God  will  proceed  with  men  by  different  rules 
in  the  day  of  judgment,  according  to  the  different  laws 
they  lived  under  in  this  world.  Rom.  ii.  12,  "  For  as  many 
as  have  sinned  without  law,  shall  also  perish  without 
law;  and  as  many  as  have  sinned  in  the  law,  shall  be 
judged  by  the  law." 

Q.  11.  What  is  the  fifth  inference  hence? 

A.  That  those  who  have  sinned  against  the  clearest 
light,  and  best  helps,  will,  if  they  die  impenitent,  be  ad- 
judged to  the  greatest  misery.  Matt.  xi.  23,  "And  thou, 
Capernaum,  which  art  exalted  unto  heaven,  shalt  be 
brought  down  to  hell;  for  if  the  mighty  works  which 
have  been  done  in  thee,  had  been  done  in  Sodom,  it  would 
have  remained  until  this  day."  Heb.  ii.  3,  "How  shall 
we  escape  if  we  neglect  so  great  salvation?" 

Q.  12.  What  is  the  sixth  inference  hence? 

A.  That  as  we  are  to  prize  the  moral  law  highly, "as 
a  rule  of  life,  Ps.  cxix.  105,  ''Thy  word  is  a  lamp  unto 
my  feet,  and  a  light  unto  my  path,"  so  are  we  to  bless 
God  for  the  gospel  dispensation,  by  which  only  we  can 
attain  to  justification  and  salvation.  Heb.  xii.  23,  "But 
ye  are  come  to  mount  Sion,  and  unto  the  city  of  the  living 
God,  the  heavenly  Jerusalem,  to  an  innumerable  com- 
pany of  angels." 

OF  LOVE  TO  GOD  AND  MAN. 

Quest.  XLH.  What  is  the  sura  of  the  ten  com- 
mandments? 

Ans.  The  sum  of  the  ten  commandments  is,  to 
love  the  Lord  our  God  with  all  our  heart,  with  all 
our  soul,  with  all  our  strength,  and  with  all  our  mind ; 
and  our  neighbour  as  ourselves. 

Q.  1.  What  is  the  sum  of  the  ten  commandments? 


118  AN  EXPOSITION  OF 

A.  To  love  the  Lord  our  God  with  a  supreme  love, 
and  men  with  a  sincere  love^  in  and  for  him.  Matt.  xxiL 
37,  38,  '-Jesus  said  unto  him.  Thou  shalt  love  the  Lord 
thy  God  with  all  thy  heart,  and  with  all  thy  soul,  and 
with  all  thy  mind.  This  is  the  first  and  great  command- 
ment. The  second  is  like  unto  it,  Thou  shalt  love  thy 
neighbour  as  thyself." 

Q.  2.  What  is  the  first  thing  contained  in  our  supreme 
love  to  God  1 

A.  It  implies  the  loving  of  God  purely  and  absolutely 
for  himself.  The  excellencies  that  are  in  him.  Cant.  i. 
3,  "Thy  name  is  an  ointment  poured  forth;  therefore  the 
virgins  love  thee."  And  the  benefits  we  receive  from 
him.  Ps.  cxvi.  1,  "  I  love  the  Lord,  because  he  hath  heard 
my  voice  and  my  supplication." 

Q.  3.  What  is  the  second  property  of  this  supreme 
love] 

A.  Supreme  love  devotes  the  whole  man  to  God  and 
Christ:  so  that  in  life  and  death  that  man  designs  the 
glory  of  God  as  his  main  end.  Rom.  xiv.  7,  8,  "For 
none  of  us  liveth  to  himself,  and  no  man  dieth  to  himself; 
for  whether  we  live,  we  live  unto  the  Lord,  and  whether 
we  die,  we  die  unto  the  Lord;  whether  we  live  therefore 
or  die,  we  are  the  Lord's." 

•Q.  4.  What  is  the  third  property  of  supreme  love"? 

A.  It  causes  the  soul  to  depreciate  and  slight  all  other 
things  in  comparison  of  God's  glory,  and  an  interest  in 
Christ.  Acts  xx.  24,  "  But  none  of  these  things  move 
me,  neither  count  I  m)''  life  dear  unto  myself,  so  that  I 
might  finish  my  course  with  joy."  Phil,  iii.  8,  "I  count 
all  things  but  loss  for  the  excellency  of  the  knowledge 
of  Christ  Jesus  my  Lord." 

Q.  5.  What  is  the  fourth  property  of  supreme  love? 

A.  It  centres  the  soul  in  God  as  its  only  rest.  Psalm 
cxvi.  7,  "  Return  unto  thy  rest,  O  my  soul."  And  can- 
not be  satisfied  till  it  come  to  the  full  enjoyment  of  him. 
2  Thess.  iii.  5,  "And  the  Lord  direct  your  hearts  into 
the  love  of  God,  and  into  the  patient  waiting  for  Christ." 

Q.  6.  W^hy  must  we  love  God  with  a  supreme  love? 

A.  Because  such  a  love  only  suits  the  transcendent 
excellency  of  God;  commands  all  we  are  and  have  for 
God;  and  is  the  only  love  that  will  continue  to  the  end. 
Rom.  viii.  35,  "Who  shall  separate  us  from  the  love  of 
Christ?" 


THE  ASSEMBLY  3  CATECHISM.  119 

Q.  7.  "What  is  it  to  love  our  neighbour  as  ourselves! 

A.  It  is  the  exact  observance  and  practice  of  the  f]rolden 
rule  of  Christ.  Matt.  vii.  12,  "Therefore  all  things 
whatsoever  ye  would  that  men  should  do  to  you,  do  ye 
even  so  to  them-  for  this  is  the  law  and  the  prophets." 

Q.  8.  Are  all  men  to  be  loved  alike,  and  with  the  same 
degree  of  love? 

A.  No;  though  we  must  love  all  men  with  the  love 
of  benevolence,  yet  the  saints  only  with  the  love  of  com- 
placency. Psalm  xvi.  3,  "But  to  the  saints  that  are  in 
the  earth,  and  to  the  excellent,  in  whom  is  all  my  delight." 
Psalm  XV.  4,  "  In  whose  eyes  a  vile  person  is  contemned ; 
but  he  honoureth  them  that  fear  the  Lord."  And  to  such 
we  must  especially  do  good.  Gal.  vi.  10,  "'As  we  have 
therefore  opportunity,  let  us  do  good  unto  all  men,  es- 
pecially unto  them  who  are  of  the  household  of  faith." 

Q.  9.  What  is  the  first  instruction  hence] 

A.  Hence  we  learn  the  excellency  of  divine  love. 
Moses  expresses  the  whole  duty  of  man  in  ten  com- 
mandments :  Christ  hangs  the  whole  law  upon  these  two, 
love  to  God  and  our  neighbour.  Mark  xii.  30,  31,  "And 
thou  shall  love  the  Lord  thy  God,  with  all  thy  heart,  and 
with  all  thy  soul,  and  with  all  thy  mind,  and  with  all 
thy  strength:  this  is  the  first  commandment.  And  the 
second  is  like,  namely  this.  Thou  shalt  love  thy  neigh- 
bour as  thyself:  there  is  none  other  commandment  greater 
than  these."  And  the  apostle  reduces  these  two  into  one. 
Gal.  V.  14,  "For  all  the  law  is  fulfilled  in  one  word,  even 
in  this.  Thou  shalt  love  thy  neighbour  as  thyself." 

Q.  10.  What  is  the  second  inference  hence? 

A.  It  convinces  the  holiest  of  men  how  far  short  they 
come  in  their  obedience  to  the  rule  of  duty,  and  therein 
"  the  law  was  our  school-master  to  brino-  us  to  Christ," 
Gal.  iii.  24. 

Q.  11.  What  is  the  third  inference  hence? 

A.  It  discovers  the  excellency  and  perfection  of  the 
law  of  God.  Psalm  xix.  7,  "The  law  of  the  Lord  is  per- 
fect, converting  the  soul."  And  that  we  are  highly  to 
honour  and  magnify  it  as  a  rule  of  duty,  though  we  must 
utterly  renounce  it  as  the  way  of  our  justification. 

Q.  12.  What  is  the  last  inference  hence? 

A.  That  there  is  nothing  too  dear  for  a  Christian  in 
this  world,  but  he  must  give  it  up  by  self-denial   when 


120  AN  EXPOSITION  OP 

it  comes  in  competilion  with  his  supreme  love  to  God. 
Lake  xiv.  26,  "  If  any  man  come  to  me,  and  hate  not  his 
father,  and  mother,  and  wife,  and  children,  and  brethren, 
and  sisters,  yea,  and  his  own  life  also,  he  cannot  be  my 
disciple:"  that  is,  Love  them  less  than  me. 

OF  THE  PREFACE  TO  TflE  TEN  COMMANDMENTS. 

Quest.  XLIIL  What  is  the  preface  to  the  ten 
commandments? 

Ans.  Tiie  preface  to  the  ten  commandments  is  in 
these  words,  I  am  the  Lord  thy  God,  which  have 
brought  thee  out  of  the  land  of  Egypt,  out  of  the 
house  of  bondage. 

Quest.  XLIV.  What  doth  the  preface  to  the  ten 
commandments  teach  us? 

Ans.  The  preface  to  the  ten  commandments 
teacheth  us,  that  because  God  is  the  Lord  and  our 
God  and  Redeemer,  therefore  we  are  bound  to  keep 
all  his  commandments. 

Q.  1.  Why  does  God  use  arguments  and  inducements 
to  win  man  to  the  obedience  of  his  laws? 

A.  Because  he  loves  to  work  on  man  as  a  rational 
creature,  according  to  the  principles  of  his  nature.  Hos. 
xi.  4,  "1  drew  them  with  cords  of  a  man,  with  bands  of 
love."  And  because  he  delights  in  none  but  free  and 
cheerful  obedience.  Psalm  ex.  3,  "Thy  people  shall  be 
willing  in  the  day  of  thy  power." 

Q.  2.  What  is  the  first  argument  in  this  preface? 

A.  It  is  the  sovereignty  of  the  Law-giver  [I  am  the 
Lord]  which  should  awe  the  heart  of  every  man  to  obe- 
dience. James  iv.  12,  '-'There  is  one  Lav/-giver,  who  is 
able  to  save,  and  to  destroy." 

Q.  3.  What  is  the  second  argument  to  obedience? 

A.  Our  propriety  in  God  by  covenant,  [I  am  the  Lord, 
thy  God ;]  which  obligates  to  obedience,  and  aggravates 
disobedience.  Psalm  1.  7,  "Hear,  O  my  people,  and  I 
will  speak;  O  Israel,  and  I  will  testify  against  thee;  Ian 
God,  even  thy  God."  Hosea  ix.  1,  "  For  thou  hast  gone 
a  whoring  from  thy  God." 

Q.  4.  What  is  the  third  argument  to  obedience? 

A.  The  benefits  of  redemption  which  they  receive  from 


THE  assembly's  CATECHISM.  121 

God.     Benefits  persuade  to  duty;  and  the  goodness  of 
God  leads  to  repentance,  Rom.  ii.  4. 

Q.  5.  How  can  deliverance  out  of  Eofypt,  be  an  argu- 
ment to  tiiem  that  never  were  in  Egypt "? 

A.  As  tliat  deliverance  was  a  type  of  our  deliverance, 
so  it  is  an  argument  to  us,  and  an  argument  from  the  less 
to  the  greater:  for  it  obligates  us  more  than  them.  Luke 
i.  74,  75,  -'That  he  would  grant  unto  us,  that  we  being 
delivered  out  of  the  hands  of  our  enemies,  might  serve 
him  without  fear,  in  holiness  and  righteousness  before 
him,  all  the  days. of  our  life." 

Q.  6.  What  is  that  deliverance  we  have?  And  how 
does  it  oblige  us  to  obedience"? 

A.  Our  deliverance  is  not  from  Egypt,  but  from  hell. 
Col.  i.  13,  ''  Who  hath  delivered  us  from  the  power  of 
darkness,  and  hath  translated  us  into  the  kingdom  of  his 
dear  Son."  And  our  persons  are  bought  by  the  Redeemer 
to  glorify  God.  1  Cor.  vi.  19,  20,  "  What,  know  ye  not 
that  your  body  is  the  temple  of  the  Holy  Ghost,  which 
is  in  you?  For  ye  are  bought  with  a  price:  therefore 
glorify  God  in  your  body,  and  in  your  spirit,  which  are 
God's." 

Q.  7.  Is  it  not  mercenary  to  serve  God  upon  the  ac- 
count of  benefits  received,  or  to  be  received"? 

A.  He  that  makes  religious  duties  mediums  to  attain 
carnal  advantages  only,  is  of  worse  than  a  mercenary 
spirit.  Hosea  vii.  14,  "And  they  have  not  cried  unto  me 
with  their  hearts,  when  they  howled  upon  their  beds: 
they  assemble  themselves  for  corn  and  wine,  and  they 
rebel  against  me.''  But  to  be  quickened  by  mercy  to 
duty  is  not  mercenary,  but  evangelical.  Hos.  iii.  5,  "They 
shall  fear  the  Lord,  and  his  goodness." 

Q.  8.  What  is  the  first  inference  hence"? 

A.  That  great  is  the  condescension  of  God  to  man,  that 
he  will  use  arguments  to  induce  him  to  obedience,  when  he 
might  exact  it  only  by  his  sovereignty,  and  justly  damn 
us  for  our  disobedience.  2  Cor.  v.  20,'"  Now  then  we  are 
ambassadors  for  Christ,  as  though  God  did  beseech  you 
by  us:  we  pray  you  in  Christ's  stead,  be  ve  reconciled  to 
God." 

Q.  9.  What  is  the  second  inference  hence"? 

A.  That  the  more  mercy  any  receive  from  God,  the 
more  obligations  are  laid  on  them  to  obey  him.   Psalm 
11 


122  AN  EXPOSITION  OP 

cxvi.  1,  2,  "I  love  the  Lord,  because  he  hath  heard  mV 
voice,  and  my  sopplications:  becaii'=^8  he  hath  inclined 
his  ear  unto  me,  therefore  will  I  call  upon  him  as  long 
as  I  live." 

Q.  10.  What  is  the  third  inference  hence? 

A.  The  more  mercies  and  favours  any  man  sins  against, 
the  greater  is  that  man's  sin,  and  the  sorer  will  be  his 
punishment.  Amos  iii.  2,  "  You  only  have  I  known  of  all 
the  families  of  the  earth*  therefore  I  will  punish  you  for 
all  your  iniquities." 

Q.  11.  What  is  the  fourth  inference  hence? 

A.  That  God's  expectations  are  greater,  where  his  mer- 
cies and  favours  have  been  so.  Isa.  v.  4,  "  What  could 
have  been  done  more  to  my  vineyard,  than  I  have  not 
done  in  it?  Wherefore  when  I  looked  that  it  should 
bring  forth  grapes,  brought  it  forth  wild  grapes?" 

Q.  12.  What  is  the  last  inference  hence? 

A.  That  memorials  of  God's  mercies  are  to  be  kept  by 
us,  to  provoke  us  to  constant  and  cheerful  duties  of  obe- 
dience. Exod.  xvii.  14,  ^'And  the  Lord  said  unto  Moses, 
Write  this  for  a  memorial  in  a  book,  and  rehearse  it  in 
the  ears  of  Joshua."  Ps.  ciii.  2,  3,  "Bless  the  Lord,  O 
my  soul,  and  forgiet  not  all  his  benefits." 

OF  THE  FIRST  COMMANDMENT. 

Quest.  XLV.  Which  is  the  first  commandment? 
Ans.  The  first  commandment  is,  Thou  shalt  have 
no  other  gods  before  me. 

Q.  1.  What  is  the  first  duty  enjoined  in  the  first  com- 
mandment? 

A.  It  is  to  know  and  acknowledge  the  existence  or 
being  of  God,  and  consequently  it  condemns  all  atheism, 
both  in  judtjment  and  practice.  Heb.  Xi.  6,  •'  For  he  that 
Cometh  to  God,  must  believe  rhat  he  is,  and  that  he  is  a 
rewarder  of  them  that  diligently  seek  him."  Ps.xiv.  1, 
"The  fool  hath  said  in  his  heart,  There  is  no  God." 

Q.  2.  What  is  the  second  duty  of  the  first  command- 
ment? 

A.  It  requires  all  men  to  know  and  acknowledge  the 
unity  of  God.  Deut.  vi.4,  "Hear,  0  Israel,  the  Lord  our 
God  is  one  Lord."  And  condemns  polytheism,  or  plu- 
rality of  gods.  1  Cor.  viii.  5, 6,  "  For  though  there  be  that 


THE  assembly's  CATECHISM.  123 

are  called  gods,  whether  in  heaven  or  in  earth  (as  there 
be  gods  many,  and  lords  many;)  but  to  us  there  is  but 

ope  God."  ^        ^  , 

Q.  3.  Whence  sprang  the  opinion  at  first  ot  more  gods 

than  one  in  the  world? 

A.  It  sprang  from  ignorance  of  God's  omnipresence 
and  omnipotence.  Hence  came  their  vain  imagrinations. 
Rom.  i.  21.  "Because  that  when  they  knew  God,  they 
glorified  him  not  as  God,  neither  were  thankful,  but  be- 
came vain  in  their  imaginations,  and  their  foolish  heart 
was  darkened."'  They  thought  the  presence  and  power 
of  God  mio-ht  reach  one  place,  and  not  another.  1  Kings 
XX.  23,  "And  the  servants  of  the  king  of  Syria  said  unto 
him,  Their  gods  are  gods  of  the  hills,  therefore  they  were 
stronger  than  we:  but  let  us  fight  against  them  in  the 
plain" and  surely  we  shall  be  stronger  than  they." 

Q.  4.  What  were  the  first  creatures  worshipped  as 
gods  1 

A.  Probably  the  heavenly  bodies,  sun,  moon,  and  stars, 
because  of  their  splendour  and  influences.  These,  as 
heralds,  do  proclaim  God  to  the  world.  Psalm  xix.  1,  2, 
'•The  heavens  declare  the  glory  of  God,  and  the  firma- 
ment showeth  his  handy  work:  day  unto  day  uttereth 
speech,  and  night  unto  night  showeth  knowledge.'  And 
these  messengers  of  God  were  mistaken  for  God  himself. 
Job  xxxi.  26—28,  "If  1  beheld  the  sun  when  it  shined, 
or  the  moon  walking  in  brightness,  and  my  heart  hath 
been  secretlv  enticed,  or  my  mouth  hath  kissed  my  hand  : 
this  also  were  an  iniquity,  for  1  should  have  denied  God 
that  is  above." 

Q.  5.  What  do  these  words  "before  me"  import? 
A.  It  imports  God's  perfect  knowledge  and  abhorrence 
of  idolatry,  or  worshipping  of  another  God,  as  what  he 
cannot  endure  to  behold.  Jer.  xliv.  3.  4,  "  Because  of  their 
wickedness  which  they  have  committed  to  provoke  me 
to  anger,  in  that  they  w^ent  to  burn  incense  to  serve  other 
iTods  whom  they  knew  not,  neither  they,  you,  nor  your 
fathers.  Howbeit,  I  sent  unto  you  all  my  servants  the 
prophets,  rising  early,  and  sending  them,  saying,  Oh  do 
not  this  abominable  thing  that  I  hate." 

Q.  6.  Are  none  guilty  of  this  sin,  but  heathenish  ido- 
laters 1 
A.  Yes;  all  that  place  their  supreme  love  or  trust  m 


124  AN  EXPOSITION  OP 

any  nreature,  make  that  creature  their  God;  and  in  scrip- 
ture are  called  idolaters.  Col.  iii.  5,  '-And  covetousness, 
which  is  idolatry."  Phil.  iii.  19,  '•  Whose  end  is  destruc- 
tion, whose  god  is  their  belly,  and  whose  glory  is  in  their 
shame,  who  mind  earthly  things." 

Q.  7.  How  does  the  idolatry  forbidden  in  the  first,  differ 
from  that  forbidden  in  the  second  commandment  1 

A.  The  idolatry  forbidden  in  the  first  commandment 
is  a  sin  respecting  the  object  of  worship,  when  we  set  up 
any  thing  in  the  place  of  God,  which  by  nature  is  not 
God.  Gal.  iv,  8,  "  Howbeit,  then  when  ye  knew  not  God, 
ye  did  service  unto  them  which  by  nature  are  no  gods."' 
But  that  against  the  second  commandment  is,  when  we 
pretend  to  worship  the  true  God,  but  do  it  by  such  means, 
and  in  such  a  manner  as  he  has  not  required,  or  has  for- 
bidden. Exod.  xxxii.  4,  ^'And  he  received  them  at  their 
hand,  and  fashioned  it  with  a  graven  tool,  after  he  had 
made  it  a  molten  calf:  and  they  said,  These  be  thy  gods, 
O  Israel,  which  brought  thee  up  out  of  the  land  of 
Egypt." 

Q.  8.  What  is  the  first  inference  from  the  first  com- 
mandment? 

A.  That  it  is  a  special  mercy  to  be  born  in  a  land 
where  the  true  God  is  known  and  worshipped.  Psalm 
cxlvii.  20,  "He  hath  not  dealt  so  with  any  nation;  and 
as  for  his  judgments,  they  have  not  known  them;  praise 
ye  the  Lord." 

Q.  9.  What  is  the  second  inference  from  the  first  com- 
mandment ? 

A.  That  it  is  a  great  and  dreadful  sin  to  live  without 
the  worship  of  God  in  the  world.  Eph.  ii.  12,  "That  at 
that  time  ye  were  without  Christ,  being  aliens  from  the 
commonwealth  of  Israel,  strangers  from  the  covenants 
of  promise,  having  no  hope,  and  without  God  in  the 
world." 

Q.  10.  What  is  the  third  inference  from  the  first  com- 
mandment'? 

A.  That  Christians  must  not  comply  with  idolatrous 
and  superstitious  worship,  when  they  are  cast  into  idola- 
trous places,  however  great  the  danger  may  be.  Ps.  xvi.  4, 
"Their  sorrows  shall  be  multiplied,  that  hasten  after  an- 
other god;  their  drink-offerings  of  blood  will  I  not  offer, 
nor  take  up  their  names  into  ray  lips." 


125 

Q.  11.  What  is  tlie  fourth  inference  hence"? 

A.  That  the  supreme  love,  fear,  and  trust  of  the  soul, 
are  God"s  peculiar  right  and  due.  Whoever  places  them 
on  any  other  besides  God,  is  guilty  of  a  very  heinous 
and  great  sin  against  him.  1  John  ii.  15,  '■'•  Love  not  the 
world,  neither  the  things  that  are  in  the  world;  if  any 
man  love  ihe  world,  the  love  of  the  Father  is  not  in 
him."  Compared  with  Job  xxxi.  24 — 28,  '-If  I  have 
made  gold  my  hope,  or  have  said  to  the  fine  g-old,  Thou 
art  my  confidence;  this  also  were  an  iniquity  to  be  pu- 
nished by  the  judge;  for  I  should  have  denied  the  God  that 
is  above." 

Q.  12.  What  is  the  fifth  inference  hence? 

A.  That  God's  eye  discovers  the  closest  idolatry  in 
the  world,  whether  it  be  in  secret  actions.  Ezek.  viii. 
12,  "Hast  thou  seen  what  the  ancients  of  the  house  of 
Israel  do  in  the  dark?  Every  man  in  the  chambers  of 
his  imagery?  for  they  say.  The  Lord  seeth  us  not,  the 
Lord  hath  forsaken  the  earth."  Or  inward  affections. 
Col.  iii.  5,  "  Mortify  therefore  your  members  which  are 
upon  the  earth,  fornication,  uncleanness,  inordinate  af- 
fection, evil  concupiscence,  and  covetousness,  which  is 
idolatry."  • 

Q.  13.  What  is  the  sixth  inference  hence? 

A.  That  a  high  and  full  condition  in  the  world,  is  a 
dangerous  condition,  and  lies  most  exposed  to  the  danger 
of  heart-idolatry.  Prov.  xxx.  9,  ''  Lest  I  be  full,  and  deny 
thee,  and  say.  Who  is  the  Lord?"  Mark  x.  24,  "  How 
hard  is  it  for  them  who  trust  in  riches  to  enter  into  the 
kingdom  of  heaven?" 

Q.  14.  What  is  the  last  inference? 

A.  That  in  covenanting  with  God,  and  avouching  him 
for  our  God,  we  must  wholly  renounce  all  others,  and 
take  God  alone  for  our  portion,  and  the  object  of  our  love 
and  dependence.  Hos.  iii.  3,  "  Thou  shalt  not  be  for  [an- 
other] man;  so  will  1  also  be  for  thee."  Luke  xiv.  33, 
'•  So  likewise,  whosoever  he  be  of  you  that  forsaketh  not 
all  that  he  hath,  he  cannot  be  my  disciple." 

OF  THE  SECOND  COMMANDMENT. 

Quest.  XLIX.  Which  is  the  second  command- 
ment? 

11* 


126  AN  EXPOSITION  OP 

Ans.  The  second  commandment  is,  Thou  shalt 
not  make  unto  thee  any  graven  image,  or  any  like- 
ness of  any  thing  that  is  in  heaven  above,  or  that  is 
in  the  earth  beneath,  or  that  is  in  the  water  under 
the  earth.  Thou  shalt  not  bow  down  thyself  to  them, 
nor  serve  them ;  for  I  the  Lord  thy  God  am  a  jealous 
God,  visiting  the  iniquity  of  the  fathers  upon  the 
children,  unto  the  third  and  fourth  generation  of  them 
that  hate  me;  and  showing  mercy  unto  thousands  of 
them  that  love  me  and  keep  my  commandments. 

Q.  L.  What  is  required  in  the  second  command- 
ment ? 

A.  The  second  commandment  requireth  the  re- 
ceiving, observing,  and  keeping  pure  and  entire,  all 
such  religious  worship  and  ordinances,  as  God  has 
appointed  in  his  word. 

Q.  LI.  What  is  forbidden  in  the  second  command- 
ment? 

A.  The  second  commandment  forbiddeth  the  wor- 
shipping of  God  by  images,  or  any  other  way  not 
appointed  in  his  word. 

Q.  LIL  What  are  the  reasons  annexed  to  the  se- 
cond commandment? 

A.  The  reasons  annexed  to  the  second  command- 
ment, are,  God's  sovereignty  over  us,  his  propriety 
in  us,  and  the  zeal  he  has  for  his  own  worship. 

Q.  1.  What  is  the  sin  especially  forbidden  in  the  se- 
cond commandment'? 

A.  The  sin  here  forbidden,  is  the  corruption  of  God's 
worship,  by  making  any  similitude  of  any  person  in  the 
Godhead,  and  performing  divine  worship  before  it,  or  to 
it.  Exod.  xxxii.  8,  "They  have  turned  aside  quickly  out 
of  the  way  which  I  commanded  them :  they  have  made 
them  a  molten  calf,  and  have  worshipped  it,  and  have 
sacrificed  thereunto,  and  said,  These  be  thy  gods,  O  Israel, 
which  have  brought  thee  up  out  of  the  land  of  Egypt." 
Deut.  iv.  15,  16,  "Take  ye  therefore  good  heed  unto 
yourselves  (for  ye  saw  no  manner  of  similitude  on  the 
day  that  the  Lord  spake  unto  you  in  Horeb,  out  of  the 


THE  assembly's  CATECHISM.  127 

midst  of  the  fire)  lest  ye  corrupt  yourselves  and  make 
you  a  graven  image,  the  similitude  of  any  figure,  the 
likeness  of  male  or  female." 

Q.  2.  What  is  the  second  sin  forbidden  in  this  com- 
mandment] 

A.  The  second  sin  against  this  commandment  is  will- 
worship,  consisting  in  the  addition  of  man's  inventions 
to  the  worship  of  °God,  as  a  part  thereof.  Matt.  xv.  9, 
''  But  in  vain  they  do  worship  me,  teaching  for  doctrines 
the  commandments  of  men."  Col.  ii.  20,  21,  22,  23, 
"  Wherefore,  if  ye  be  dead  with  Christ  from  the  rudiments 
of  the  world,  why,  as  though  living  in  the  world,  are  ye 
subject  to  ordinances!  (Touch  not,  taste  not,  handle 
not,  which  are  all  to  perish  with  the  using)  after  the 
commandments  and  doctrines  of  men.  Which  things 
have  indeed  a  show  of  wisdom  in  will-worship  and  hu- 
mility, and  neglecting  of  the  body,  not  in  any  honour  to 
the  satisfying  of  the  flesh." 

Q.  3.  But  if  those  additions  be  for  the  more  decent 
worshipping  of  God,  are  they  not  allowed  by  1  Cor.  xiv. 
40,  '•'  Let  all  things  be  done  decently,  and  in  oider!"^ 

A.  No;  that  scripture  commands  that  God's  institu- 
tions be  regularly  and  decently  performed,  but  not  that 
we  invent  ceremonies  that  are  symbolical,  to  make  them 
more  decent  than  Christ  left  them. 

Q.  4.  Why  is  the  second  commandment  left  out  in  all 
the  public  offices  of  the  popish  church] 

A.  Because  it  expressly  condemns  their  idolatrous 
images,  kneeling  at  the  sacrament,  prayers  tasaiiits,  and 
all  their  superstitious  crosses,  surplices,  and  chrism,  as 
sinful. 

Q.  5.  Do  they  not  clear  themselves  from  idolatry,  by 
telling  us  they  only  worship  God  before,  or  by  them,  but 
not  the  images  themselves] 

A.  No,  they  do  not;  for  the  use  of  images  in  God's 
worship  is  expressly  condemned  in  this  commandment; 
and  if  this  would  excuse  the  papists,  it  had  also  excused 
the  Israelites  in  worshipping  the  calf.  Exod.  xxxii.  5, 
•'  And  when  Aaron  saw  it,  he  built  an  altar  before  it,  and 
Aaron  made  proclamation,  and  said,  To-morrow  is  a  feast 
to  the  Lord." 

Q.  6.  What  is  the  first  reason  annexed  to  the  second 
commandment] 

A.  The  first  reason  annexed  is  God's  sovereignty,  "  I 


128  AN  EXPOSITION  OP 

the  Lord ;"  which  shtiws,  that  it  belongs  only  to  God  to 
institute  his  own  worship,  and  make  it  effectual*  and 
therefore  to  do  that  in  his  worship,  which  he  never  com- 
manded, is  sinful  and  dangerous.  Jer.  vii.  31,  "And  they 
have  built  the  high  places  of  Tophet,  which  is  in  the 
valley  of  the  son  of  Hinnom,  to  burn  their  sons  and  their 
daughters  in  the  fire,  which  1  commanded  them  not,  nei- 
ther came  it  into  my  heart." 

Q.  7.  What  is  the  second  reason  annexed  to  the  second 
command  ment'J 

A.  The  second  reason  is  God's  propriety  in  us :  He  is 
our  God,  and  we  belong  to  him;  and  therefore  to  corrupt 
his  worship,  greatly  aggravates  our  sin.  Hosea  ix.  1, 
"^Rejoice  not,  O  Israel,  for  joy,  as  other  people;  for  thou 
hast  gone  a  whoring  from  thy  God,"  etc. 

Q.  8.  What  is  the  third  reason  annexed  to  the  second 
commandment] 

A.  The  jealousy  of  God  over  his  worship  and  wor- 
shippers; so  that  this  sin  of  corrupting  his  worship,  will 
dreadfully  increase  his  wrath,  as  it  did,  Lev.  x.  1,  2, 
"And  Nadab  and  Abihu,  the  sons  of  Aaron,  took  either 
of  them  his  censer,  and  put  fire  thereon,  and  offered 
strange  fire  before  the  Lord,  which  he  commanded  them 
not.  And  there  went  out  fire  from  the  Lord,  and  de- 
voured them,  and  they  died  before  the  Lord." 

Q.  9.  What  is  the  first  instruction  from  the  second 
commandment] 

A.  That  it  is  a  heinous  sin  to  neglect  the  worship  of 
God,intheraanner  in  which  he  has  appointed  us  to  worship 
him,  as  in  prayer.  Jer.  x.  25,  "  Pour  out  thy  fury  upon  the 
heathen  that  know  thee  not,  and  upon  the  families  that 
call  not  on  thy  name."  Hearing  the  word.  Prov.  xxviii. 
9,  "  He  that  turneth  away  his  ear  from  hearing  the  law, 
even  his  prayer  shall  be  abomination.'" 

Q.  10.  What  is  the  second  instruction  from  the  second 
commandment'?' 

A.  That  those  who  suffer  for  endeavouring  to  preserve 
the  purity  of  God's  ordinances,  and  nonconformity  to  the 
contrary  injunctions  of  men,  have  a  good  warrant  to  bear 
them  out  in  all  such  sufferings.  Deut.  iv.  2,  "Ye  shall 
not  add  unto  the  word  which  I  command  you,  neither 
shall  you  diminish  aughl  from  it,  that  ye  may  keep  the 
commandments  of  the  Lord  your  God,  which  I  command 
you." 


129 

Q.  11.  What  is  the  third  instruction  from  the  second 
commandment] 

A.  That  it  is  hiijhly  sinful  and  dangerous  to  innovate 
and  prescribe  by  human  authority  such  symbolical  rites 
in  the  worship  of  God,  as  he  never  appointed  nor  allowed 
in  his  word.  Matt.  xv.  9,  "  But  in  vain  they  do  worship 
•me,  teachinir  for  doctrines  the  commandments  of  men."' 

Q.  12.  What  is  the  fourth  instruction  hence] 

A.  Hence  we  learn  how  much  parents  and  children 
are  obligated  to  worship  God  constantly,  spirituallVj  and 
agreeably  to  his  will  revealed  in  his  word;  otherwise  the 
jealousy  of  God  will  visit  them  both,  in  the  way  of  judg- 
ment :  for  as  obedience  entails  a  blessing,  so  disobedience 
entails  a  curse  on  posterity.  Exod.  xxxiv.  14,  ''  For  thou 
shalt  worship  no  other  god  •  for  the  Lord,  whose  name  is 
jealous,  is  a  jealous  God." 

OF  THE  THIRD  COMMANDMENT. 

Quest.  LIII.  Which  is  the  third  commandment? 

Ans.  The  third  commandment  is,  Thou  shalt  not 
take  the  name  of  the  Lord  thy  God  in  vain:  for  the 
Lord  will  not  hold  him  guiltless  that  taketh  his  name 
in  vain. 

Quest.  LIV.  What  is  required  in  the  third  com- 
mandment? 

Ans.  The  third  commandment  requireth  the  holy 
and  reverend  use  of  God's  names,  titles,  attributes, 
ordinances,  word,  arid  works. 

Quest.  LV.  What  is  forbidden  in  the  third  com- 
mandment? 

Ans.  The  third  commandment  forbiddeth  all  pro- 
faning or  abusing  of  any  thing  whereby  God  maketh 
himself  known. 

Quest.  LVI.  What  is  the  reason  annexed  to  the 
third  commandment? 

Ans.  The  reason  annexed  to  the  third  command- 
ment is,  that  however  the  breakers  of  this  command- 
ment may  escape  punishment  from  men,  yet  the 
Lord  our  God  will  not  suffer  them  to  escape  his 
righteous  judgment. 


130  THE  ASSEMBLY  S  CATECHISM. 

Q.  I.  How  does  this  commandment  differ  from  the 
first  and  second? 

A.  The  first  has  respect  to  the  object  of  worship,  for- 
bidding us  to  worship  any  other  but  God.  The  second 
respects  the  means  of  worship,  forbidding  us  to  worship 
God  by  any  other  means  than  what  he  has  preafcribed. 
But  the  third  respects  the  manner  of  his  worship^  for- 
bidding all  careless,  or  profane  use  of  his  name,  and 
enjoining  upon  us  a  holy  reverence  in  all  our  solemn 
addresses  to  him,  or  ordinary  mention  of  his  name.  Mai. 
i.  6,  "A  son  honoureth  his  father,  and  a  servant  his 
master;  if  1  then  be  a  father,  where  is  mine  honour,  and 
if  I  be  a  master,  where  is  my  fear?  saith  the  Lord  of 
hosts  unto  you,  O  priests,  that  despise  my  name:  and 
ye  say,  Wherein  have  we  despised  thy  name?" 

Q.  2.  What  is  the  first  thing  especially  required  in  the 
third  commandment  1 

A.  It  requires  the  most  solemn  and  reverential  frame 
of  our  hearts  in  all  our  approaches  to  God.  Psalm  Ixxxix. 
7,  "God  is  greatly  to  be  feared  in  the  assembly  of  the 
saints;  and  to  be  had  in  reverence  of  all  them  that  are 
about  him."  And  in  his  worship.  John  iv.  24,  "  God  is 
a  spirit;  and  they  that  worship  him,  must  worship  him 
in  spirit  and  in  truth. ^' 

Q.  3.  What  is  the  second  thing  required  in  this  com- 
mandment 

A.  It  requires  truth  in  our  witness-bearing,  as  know- 
ing that  God  sees  our  hearts,  and  is  witness  to  all  that  we 
think,  or  speak.  Zech.  v.  4,  "1  will  bring  it  forth,  saith 
the  Lord  of  hosts,  and  it  shall  enter  into  the  house  of  the 
thief,  and  into  the  house  of  him  that  sweareth  falsely  by 
my  name,''  etc. 

Q.  4.  What  is  the  third  thing  required  in  this  com- 
mandment] 

A.  That  in  all  our  appeals  to  God  we  be  sure  that 
the  appeal  be  necessary,  important,  and  true.  Jer. 
xvii.  16,  "As  for  me,  I  have  not  hastened  from  being 
a  pastor  to  follow  thee,  neither  have  T  desired  the 
woful  day,  thou  knowesi:  that  which  came  out  of 
my  lips  was  right  before  thee."  Psalm  cxxxix.  23, 
24,  "Search  me,^0  God,  and  know  my  heart:  try  me, 
and  know  my  thoughts.  And  see  if  there  be  any  wicked 
way  in  me;  and  lead  me  in  the  way  everlasting." 


131 

Q.  5.  What  does  this  commandment  especially  forbid  1 

A.  It  forbids  and  condemns  all  profane  oaths,  as  most 
injurious  to  the  name  of  God.  Matt.  v.  34,  37,  "  Swear 
not  at  all,  neither  by  heaven,  for  it  is  God's  throne,"  etc. 
'^  But  let  your  communication  be  yea,  yea,  nay,  nay-  for 
whatsoever  is  more  than  these,  cometh  of  evil." 

Q.  6.  What  is  the  danger  of  profane  or  false  swearing? 

A.  Such  swearers  are  reckoned  enemies  to  God.  Ps. 
cxxxix.  20,  '^  Thine  enemies  take  thy  name  in  vain."  The 
curse  of  God  enters  into  such  families.  Zech.  v.  4,  "  1  will 
bring  it  forth,  saith  the  Lord  of  hosts,  and  it  shall  enter  into 
the  house  of  the  thief,  and  into  the  house  of  him  that 
sweareth  falsely  by  my  name,"  etc.  "And  the  Lord  will 
not  hold  them  guiltless." 

Q.  7.  What  else  is  forbidden  in  this  commandment? 

A.  It  forbids  and  condemns  all  heedless,  wandering, 
and  drowsy  performance  of  God's  worship.  Isa.  xxix. 
13,  14,  ''  Wherefore  the  Lord  said,  Forasmuch  as  this 
people  draw  near  me  with  their  mouth,  and  with  their 
lips  do  honour  me,  but  have  removed  their  heart  far  from 
me,  and  their  fear  towards  me  is  taught  by  the  precept 
of  men:  therefore,  behold,  I  will  proceed  to  do  a  mar- 
vellous work  among  this  people,  even  a  marvellous 
work,  and  a  wonder-  for  the  wisdom  of  their  wise  men 
-shall  perish,  and  the  understanding  of  their  prudent  men 
shall  be  hid."  And  2  Kings  x.  31,  ^-But  Jehu  took  no 
heed  to  walk  in  the  law  of  the  Lord  God  of  Israel,  with 
all  his  heart:  for  he  departed  not  from  the  sins  of  Jero- 
boam, which  made  Israel  to  sin." 

Q.  8.  What  other  sin  is  forbidden  in  this  command? 

A.  It  forbids  all  light  and  irreverent  use  of  the  scrip- 
tures, especially  in  our  jests,  or  by  way  of  scoffing.  Jer. 
xvii.  15,  "Behold,  they  say  unto  me,  where  is  the  word 
of  the  Lord?  Let  it  come  now."  Jer.  vi.  10,  "  Behold 
the  word  of  the  Lord  is  unto  them  a  reproach;  they  have 
no  delight  in  it." 

Q.  9.  By  what  argument  does  God  enforce  the  third 
comma.ndmpnt  on  men? 

A.  That  the  breakers  of  this  commandment  shall  surely 
be  punished  by  the  Lord,  either  in  this  life.  Deut.  xxviii. 
58,  59,  "If  thou  wilt  not  observe  to  do  ail  the  words  of 
this  law,  that  are  written  in  this  book,  that  thou  mayest 
fear  this  glorious  and  fearful  name,  the  Lord  thy  God: 


132  AN   EXPOSITION   OF 

then  the  Lord  will  make  thy  plagnes  wonderful,  and 
the  plagues  of  thy  seed,  even  great  plagues,  and  of  long 
continuance,  and  sore  sickness,  and  of  long  continu- 
ance." Or  in  that  to  come,  except  they  repent,  and  re- 
form. Rom.  ii.  5,  •'  But  after  thy  hardness  and  impeni- 
tent heart,  treasurest  up  unto  thyself  wrath  against  the 
day  of  wrath,  and  revelation  of  the  rio-hteous  judgment 
of  God." 

Q.  10.  What  is  the  first  instruction  from  the  third  com- 
mandment'? 

A.  That  great  and  infinite  is  the  patience  of  God  in 
forbearing  with  provoking  sinners  so  long  as  he  does. 
Rom.  ix.  22,  "  What  if  God,  willing  to  show  his  wrath, 
and  to  make  his  power  known,  endured  with  much  long- 
suffering  the  vessels  of  wrath  fitted  to  destruction?" 
Q.  11.  What  is  the  second  instruction  hence] 
A.  That  God  is  to  be  justified  in  the  severest  of  his 
judgments,  by  which  at  any  time  he  manifests  his  dis- 
pleasure against  the  profaneness  of  the  world.  Hos.  iv. 
1 — 3.  "  Hear  the  word  of  the  Lord,  ye  children  of  Israel: 
for  the  Lord  hath  a  controversy  with  the  inhabitants  of 
the  land,  because  there  is  no  truth,  nor  mercy,  nor  know- 
ledge of  God  in  the  land.  By  swearing,  and  lying,  and 
killing,  and  stealing,  and  committing  adultery,  they  break 
out,  and  blood  toucheth  blood.  Therefore  shall  the  land 
mourn,  and  every  one  that  d welleth  therein  shall  languish, 
with  the  beasts  of  the  field,  and  with  the  fowls  of  heaven, 
yea,  the  fishes  of  the  sea  also  shall  be  taken  away." 
Q.  12.  What  is  the  third  instruction  hence] 
A.  That  God  takes  special  notice  of,  and  greatly  de- 
lights in  them  that  fear  and  reverence  his  name.  Isa. 
Ix'vi.  5,  "Hear  the  word  of  the  Lord,  ye  that  tremble  at 
his  word  :  your  brethren  that  hated  you,  that  cast  you  out 
for  my  name's  sake,  said.  Let  the  Lord  be  glorified:  but 
he  shall  appear  to  your  joy,  and  they  shall  be  ashamed." 
Mai.  iii.  16,  '.'And  a  book  of  remembrance  was  written 
before  him,  for  them  that  feared  the  Lord,  and  that  thought 
upon  his  name." 

Q.  13.  What  is  the  last  inference  hence] 
A.  That  those  parents  have  much  to  answer  for,  that 
by  their  examples  teach,  or  by  their  negligence  encourage 
their  children  to  profane  God's  name.  Jer.  v.  7,  "How 
shall  I  pardon  thee  for  this  ]  Thy  children  have  forsaken 
Hie,  and  sworn  by  them  that  are  no  gods,"  etc. 


THE  assembly's  CATECHISM.  133 

OF  THE  FOURTH  COMMANDMENT. 

Quest.  LVII.  Which  is  the  fourth  commandment? 

Ans.  The  fourth  commandment  is,  Remember  the 
Sabbath  day  to  keep  holy.  Six  days  shalt  thou 
labour  and  do  all  thy  work:  but  the  seventh  day  is 
the  Sabbath  of  the  Lord  thy  God ;  in  it  thou  shalt 
not  do  any  work,  thou,  nor  thy  son,  nor  thy  daugh- 
ter, thy  man  servant,  nor  thy  maid  servant,  nor  thy 
cattle,  nor  thy  stranger  that  is  within  thy  gates,  for 
in  six  days  the  Lord  made  heaven  and  earth,  the  sea, 
and  all  that  in  them  is,  and  rested  the  seventh  day: 
wherefore  the  Lord  blessed  the  Sabbath  day,  and  hal- 
lowed it. 

Q.  LVIIL  What  is  required  in  the  fourth  com- 
mandment? 

A.  The  fourth  commandment  requireth  the  keep- 
ing holy  to  God  such  set  times  as  he  hath  appointed 
in  his  word,  expressly  one  whole  day  in  seven,  to  be 
a  holy  Sabbath  to  himself. 

Q.  LIX.  Which  day  of  the  seven  hath  God  ap- 
pointed to  be  the  weekly  Sabbath  ? 

A.  From  the  beginning  of  the  world  to  the  resur- 
rection of  Christ,  God  appointed  the  seventh  day  of 
the  week  to  be  the  weekly  Sabbath,  and  the  first  day 
of  the  week  ever  since  to  continue  to  the  end  of  the 
world,  which  is  the  Christian  Sabbath. 

Q.  1.  What  special  marks  of  honour  hath  God  set  upon 
this  commandment? 

A.  God  hath  set  four  peculiar  marks  of  honour  on  it. 
First,  It  is  the  largest  of  all  the  commands.  Secondly, 
It  has  a  solemn  memento  prefixed  to  it.  Thirdly,  It  is 
delivered  both  positively  and  nen^atively,  which  the  rest 
are  not.  And  fourthly,  It  is  enforced  with  more  argu- 
ments to  strengthen  the  command  on  us,  than  any  other. 

Q.  2.  Why  will  God  have  a  Sabbath  observed  on 
earth? 

A.  God  will  have  a  Sabbath  on  earth,  to  give  us  therein 
an  emblem  of  that  eternal  Sabbath  in  heaven  wherein 
12 


134  AN   EXPOSITION    OF 

his  people  shall  be  servinor  him,  and  praising  him  with- 
out interruption,  ormixtureof  any  other  business. through- 
out eternit3^  Heb.  iv.  9,  "There  remaineth  therefore  a 
rest  lo  the  people  of  God."' 

Q.  3.  For  what  other  reasons  will  God  have  a  Sab- 
bath? 

A.  He  will  have  a  Sabbath  for  the  honour  of  his  name. 
Isa.  Iviii.  13,  "If  thou  turn  away  thy  foot  from  the  Sab- 
bath, from  doing  thy  pleasure  on  my  holy  day,  and  call 
the  Sabbath  a  delight,  the  holy  of  the  Lord,  honourable, 
and  shalt  honour  him,  not  doing  thine  own  w^ays,  nor  find- 
ing thine  owm  pleasure,  nor  speaking  thine  own  w^ords." 
For  the  good  of  men's  souls.  Mark  ii.  27,  "And  he  said 
unto  them,  The  Sabbath  was  made  for  man,  and  not  man 
for  the  Sabbath."  And  in  mercy  to  the  bodies  of  men 
and  beasts. 

Q.  4.  Is  this  commandment  moral  and  perpetual,  or 
ceremonial  and  temporary? 

A.  It  is,  and  must  needs  be  moral,  and  not  ceremonial; 
because  all  the  reasons  that  enforce  it  are  perpetual, 
and  the  Sabbath  continued,  when  the  ceremonial  law 
ceased,  and  vanished.  Matthew  xxiv.  20,  "But  pray  ye, 
that  your  flight  be  not  in  the  winter,  neither  on  the  Sab- 
bath day." 

.  Q.  5.  What  day  of  the  seventh  is  the  Christian  Sab- 
bath? 

A.  The  first  day  of  the  week  is  our  Sabbath,  since  the 
resurrection  of  Christ.  This  is  the  day  which  was  fore- 
told to  be  our  Sabbath.  Psalm  cxviii.  24,  "This  is  the 
day  which  the  Lord  hath  made;  we  will  rejoice  and  be 
glad  in  it."  The  Lord  hath  marked  it  for  himself  by 
setting  his  own  name  on  it.  Rev.  i.  10,  "I  was  in  the 
vSpirit  on  the  Lord's  day."  And  the  apostles,  and  primi- 
tive church,  constantly  set  it  apart  to  religious  uses  and 
ends.  Acts  xx.  7,  "And  upon  the  first  day  of  the  week, 
when  the  disciples  came  together  to  break  bread.  Paul 
preached  unto  them,"  etc.  1  Cor.  xvi.  2,  "Upon  the  first 
day  of  the  week,  let  every  one  of  you  lay  by  him  in  store, 
as  God  hath  prospered  him,  that  there  be  no  gatherings 
when  I  come." 

Q.  6.  When  does  the  Christian  Sabbath  begin? 

A.  It  appears  that  this  day  is  not  to  be  reckoned  from 
evening  to  evening^  but  from  morning  to  morning^  be- 


THE  assembly's  CATECHISM.  135 

cause  the  Christian  Sabbath  must  begin,  when  the  Jew- 
ish Sabbath  ended,  but  that  ended  towards  the  raorn- 
ino-.  Matt,  xxviii.  1,  ''In  the  end  of  the  Sabbath,  as  it 
began  to  dawn,  towards  tl^e  first  day  of  the  week,' came 
Mary  jMagdalene,  and  the  other  Mary,  to  see  tlie  sepul- 
chre." 

Q.  7.  What  is  the  ground  of  changing  the  day? 

A.  The  solemn  commemoration  of  our  redemption  by 
the  resurrection  of  Christ  from  the  dead,  is  the  ground  of 
transferring  the  Sabbath  from  the  seventh  to  the  first  day 
of  the  week.  Ps.  cxviii.  24,  "This  is  the  day  which  the 
Lord  hath  made;  we  will  rejoice,  and  be  glad  in  it."' 
Mark  xvi.  9,  "  Now  when  Jesus  was  risen  early  the  first 
day  of  the  week,  he  appeared  first  to  Mary  Magdalene,  out 
of  whom  he  had  cast  seven  devils."' 

Q.  8.  Is  it  the  whole  day,  or  only  some  hours  of  the 
day,  that- are  set  apart  for  God? 

A.  Not  a  part,  but  the  whole  day,  is  the  Lord's;  and 
it  is  as  dangerous  to  halve  it  with  God  in  point  of  time, 
as  it  was  for  Ananias  and  Sapphira  to  halve  their  dedi- 
cated goods,  and  bring  in  but  a  part.  Remember  that 
thou  keep  holy  the  Sabbath  day,  is  the  command. 

Q.  9.  Is  there  any  other  day  holy,  beside  this? 

A.  No  day  but  this  is  holy  by  institution  of  the  Lord; 
yet  days  of  humiliation  and  thanksgiving  may  be  law- 
fully set  apart  by  men  on  a  call  of  Providence:  but  po- 
pish holy  days  are  not  warrantable,  nor  to  be  observed. 
Gal.  iv.  10,  "Ye  observe  days,  and  months,  and  times, 
and  years." 

Q.  10.  But  seeing  every  day  should  be  a  Sabbath  lo  a 
Christian,  what  needs  any  other  set  time? 

A.  Though  Christians  must  walk  every  day  with  God, 
yet  every  day  cannot  be  a  Sabbath,  because  God  calls  us 
to  other  duties  on  those  days,  but  will  have  this  to  be  a 
solemn,  and  entire  day  to  himself. 

Q.  11.  But  if  a  man  scruple  the  change  of  the  Sabbath, 
may  he  not  keep  both  days  weekly? 

A.  No;  for  then  by  doing  more  tiian  God  requires,  he 
breaks  a  plain  command,  '•  Six  days  shalt  thou  labour.*' 

Q.  1-2.  At  what  time  should  Christians  be  up,  and  at 
their  duties,  on  the  Lord's  day? 

A.  As  early  in  the  morning  as  their  strength  will  per- 
mit, to  prepare  by  private  for'public  duties;  yet  the  pub- 


136  AN  EXPOSTTION  OF 

lie  are  not  to  be  intrenched  on  by  private  duties.  Acts 
X.  33,  "  Now  therefore  are  we  all  here  present  before 
God,  to  hear  all  things  that  are  commanded  thee  of 
God.'^ 

OF  THE  SANCTIFICATION  OF  THE  SABBATH. 

Quest.  LX.  How  is  the  Sabbath  to  be  sanctified? 

Ans.  The  Sabbath  is  to  be  sanctified  by  a  holy 
resting  all  that  day,  even  from  such  worldly  employ- 
ments and  recreations  as  are  lawful  on  other  days, 
and  spending  the  whole  time  in  the  public  and  pri- 
vate exercise  of  God's  worship,  except  so  much  as 
is  to  be  taken  up  in  the  works  of  necessity  and  mercy. 

Quest.  LXI.  What  is  forbidden  in  the  fourth  com- 
mandment? 

Ans.  The  fourth  commandment  forbiddeth  the 
omission  or  careless  performance  of  the  duties  re- 
quired, and  the  profaning  the  day  by  idleness,  or 
doing  that  which  is  in  itself  sinful,  or  by  unneces- 
sary thoughts,  words,  or  works,  about  our  worldly 
employments  or  recreations. 

Quest.  LXII.  What  are  the  reasons  annexed  to 
the  fourth  commandment? 

Ans.  The  reasons  annexed  to  the  fourth  com- 
mandment, are,  God's  allowing  us  six  days  of  the 
week  for  our  own  employments,  his  challenging  a 
special  propriety  in  the  seventh,  his  own  example, 
and  his  blessing  the  Sabbath  day. 

Q.  1.  What  is  the  rest  which  God  requires  on  the 
sabbath? 

A.  It  is  not  a  mere  natural  or  civil,  but  a  holy  rest, 
resembling  the  rest  in  heaven,  wherein  the  mind  is  most 
active  and  busy  in  the  work  of  God,  though  the  body  be 
at  rest,  and  the  spirit  not  wearied  with  its  work.  Rev. 
iv.  8,  "And  the  four  beasts  had  each  of  them  six  wings 
about  him,  and  they  were  full  of  eyes  within,  and  they 
rest  not  day  and  night,  saying.  Holy,  holy,  holy,  Lord 
God  Almighty,  which  was,  and  is,  and  is  to  come." 

Q.  2.  May  not  any  works  of  our  civil  calling  be  or- 
dinarily done  on  that  day  ? 


137 

A.  No;  it  is  sinful  to  ptit  our  liantls  ordinaril}'  to  our 
callinrrs  on  that  day,  and  God  usually  punisht^s  it.  Neh, 
xiii.  15,  1(),  17,  18,  "In  those  days  saw  I  in  Jndah  some 
treading  wine-presses  on  the  Sabbath,  and  bringinof  in 
sheaves,  and  ladinof  assies,  as  also  wine-grrapes,  and  figs, 
and  all  manner  of  burdens,  which  they  brought  into  Je- 
rusalem on  the  Sabbath  day;  and  I  testified  atjainst  them 
in  the  day  wherein  they  sold  victuals.  There  dwelt 
men  of  Tyre  also  therein,  which  brought  fish,  and  all 
manner  of  ware,  and  sold  on  the  Sabbath,  unto  the  chil- 
dren of  Judah,  and  in  Jerusalem.  Then  I  contended 
with  the  nobles  of  Judah,  and  said  unto  them,  What  evil 
thing  is  this  that  ye  do,  and  profane  the  Sabbath  day"? 
Did  not  your  fathers  thus,  and  did  not  our  God  bring  all 
this  evil  upon  us,  and  upon  this  city  1  Yet  ye  bring 
more  wrath  upon  Israel  by  profaning  the  Sabbath.'" 

Q.  3.  May  we  not  refresh  our  bodies  by  recreations, 
or  our  minds  by  thoughts  of  earthly  business,  or  dis- 
courses, on  that  day? 

A.  Recreations  of  tlie  bod}^  which  are  lawful  on  other 
days,  are  sinful  on  this  day;  and  all  the  recreations  of  the 
mind  allowed  on  this  day,  are  spiritual,  and  heavenly. 
Isa.  Iviii.  13,  11,  '-If  thou  turn  away  thy  foot  from  the 
Sabbath,  from  doing  thy  pleasure  on  my  holy  day,  and 
call  the  Sabbath  a  delight,, the  holy  of  the  liOrd,  honour- 
able, and  shalt  honour  him,  not  doing  thine  own  ways, 
nor  finding  thine  owiT  pleasure,  nor  speaking  thine  own 
words:  then  shalt  thou  delight  thyself  in  the  Lord,  and 
I  will  cause  thee  to  ride  upon  the  high  places  of  the  earth, 
and  feed  thee  with  the  heritage  of  Jacob,  thy  father;  for 
the  mouth  of  the  Lord  hath  spoken  it.'"' 

Q.  4.  What  works  may  lawfully  be  done  on  that  day? 

A.  Christ's  example  warrants  works  of  necessity,  and 
works  of  mercy,  but  no  other.  Matt.  xii.  3,  4,  ''  But  he 
said  unto  them,  Have  ye  not  read  vrhat  David  did,  w^hen 
he  was  a  hungered,  and  ihey  thfft  were  with  him,  how 
he  entered  into  the  house  of  God,  and  did  eat  the  show- 
bread,  w^hich  was  not  lawful  for  him  to  eat,  neither  for 
them  which  were  with  him,  but  only  for  the  priests." 
And  verse  7,  '•  But  if  ye  had  known  what  this  meaneth, 
I  will  have  mercy,  and  not  sacrifice,  ye  w^ould  not  have 
condemned  the  guiltless." 

Q.  5.  What  are  the  holy  duties  of  the  Sabbath? 
12* 


138  AN  EXPOSITION   OP 

A.  The  public  worship  of  God;  in  reading,  and  hear- 
ing the  word  preached.  Isa.  Ixvi,  23,  "  And  it  shall  come 
to  pass,  that  from  one  new  moon  to  another,  and  from 
one  Sabbath  to  another,  shall  all  flesh  come  to  worship 
before  me,  saith  the  Lord."  Luke  iv.  16,  ''And  as  his 
custom  was,  he  went  into  the  synaorogue  on  the  Sabbath 
day,  and  stood  up  for  to  read."  And  prayer.  Acts  xvi. 
13,  14,  '-'And  on  the  Sabbath  day  we  went  out  of  the  city 
by  a  river-side,  where  prayer  was  wont  to  be  made,"  etc. 
And  receiving  the  sacrament.  Acts  xx.  7,  '-'And  upon  the 
first  day  of  the  week,  when  the  disciples  came  together 
to  break  bread,  Paul  preached  unto  them,"  etc. 

Q.  6.  Are  private  duties  in  our  families  required,  as 
well  as  public,  on  the  Sabbath? 

A.  Yes;  it  is  not  enough  to  sanctify  the  Sabbath  in 
public  ordinances,  but  God  requires  it  to  be  sanctified  in 
family  and  private  duties.  Lev.  xxiii.  3,  '-But  the 
seventh  day  is  the  Sabbath  of  rest,  a  holy  convoca- 
tion; ye  shall  do  no  work  therein;  it  is  the  Sabbath  of  the 
Lord  in  all  your  dw^ellings." 

Q.  7.  With  what  frame  of  spirit  are  all  Sabbath  duties, 
both  public  and  private,  to  be  performed  ] 

A.  They  are  to  be  performed  with  spiritual  delight. 
Isa.  Iviii.  13,  "If  thou  turn  away  thy  foot  from  the  Sab- 
bath, from  doing  thy  pleasure  on  my  holy  day,  and  call 
the  Sabbath  a  delight."  etc.  And  all  grudging  at,  and 
weariness  of  spiritual  exercises,  is  a  sin  forbidden.  Mai. 
i.  13,  ''Ye  said  also,  behold  what  a  weariness  is  it,  and 
ye  have  snuffed  at  it,  saith  the  Lord  of  hosts,  and  ye 
brought  that  which  was  torn,  an.d  the  lame,  and  the  sick; 
thus  ye  brought  an  offering;  should  I  accept  this  of  your 
hand?  saith  the  Lord."  Amos  viii.  5,  "  When  will  the 
new  moon  be  gone,  that  we  may  sell  corn?  And  the 
Sabbath,  that  we  may  set  forth  wheat?"  etc. 

Q.  8.  What  is  the  first  reason  annexed  to  this  com- 
mand ? 

A.  The  first  reason  is  the  suflioient,  and  large  allow- 
ance of  time  God  hath  given  us  for  our  civil  callings,  and 
earthly  business.  Six  days  in  the  week  is  a  large  al- 
lowance. 

Q.  9.  What  is  the  second  reason  annexed  to  this  com- 
mand? 

A.  The  second  reason  is  God's  sanctifying  and  sepa- 


THE  assembly's  CATECHISM.  139 

rating  this  day  by  a  special  command  and  institution  for 
his  service;  so  that  to  profane  this  time,  is  to  sin  against 
an  express  divine  statute. 

Q.  10.  What  is  the  third  reason  annexed  to  this  com- 
mand? 

A.  The  third  reason  is  God's  own  example,  who  rested 
the  seventh  day  from  all  his  works,  and  blessed  this  day, 
by  virtue  of  which  blessing  we  are  encouraged  to  sanc- 
tify it. 

Q.  11.  Is  it  enough  to  sanctify  this  day  in  our  own 
persons  ] 

A.  No;  if  God  has  put  any  under  our  authority,  their 
profaning  the  Sabbath  will  become  our  sin,  however 
strict  we  may  be  in  the  observance  of  it  ourselves. 

Q.  12.  May  we  continue  our  civil  employments  to  the 
last  moment  of  our  common  time] 

A.  Except  necessity  or  mercy  urge  us,  we  ought  to 
break  off  before^  and  allow  some  time  to  prepare  for  the 
Sabbath.  Luke  xxiii.  54,  --And  tliat  day  was  the  prepa- 
ration, and  the  Sabbath  drew  on.'- 

Q.  13.   What  is  the  first  inference  hence"? 

A.  That  we  have  all  great  cauL.e  to  be  humbled  for 
our  Sabbath  transgressions,  either  in  our  unpreparedness 
for  it,  our  want  of  delight  and  spirituality  in  it,  or  the 
due  government  of  our  families  as  God  requires. 

Q.  14.  What  is  the  second  inference  hence? 

A.  That  Christians  on  the  Sabbath  day  have  a  fair 
occasion  and  help  to  realize  to  themselves  the  heavenly 
state,  in  which  they  are  to  live  abstract  from  the  world, 
and  God  is  to  be  all  in  all  to  them. 

OF  THE  FIFTH  COMMANDMENT. 

Quest,  LXIII.  Which  is  the  fifth  commandment? 

Ans.  The  fifth  commandment  is,  Honour  thy  fa- 
ther and  thy  mother,  that  thy  days  may  be  long  upon 
the  land  which  the  Lord  thy  God  giveth  thee. 

Q.  LXIV.  W^hat  is  required  in  the  fifth  command- 
ment? 

A.  The  fifth  commandment  requireth  the  preserving 
the  honour,  and  performing  the  duties  belonging  to 
every  one  in  their  several  places  and  relations,  as 
superiors,  inferiors,  or  equals. 


140  AN   EXPOSITION  OF 

Q.  LXV.  What  is  forbidden  in  the  fifth  command- 
ment? 

A.  The  fifth  commandment  forbiddeth  the  neglect- 
ing of,  or  doing  any  thing  against  the  honour  and 
duty  which  belong  to  every  one  in  their  several  places 
and  relations. 

Q.  LX  VI.  What  is  the  reason  annexed  to  the  fifth 
commandment? 

A.  The  reason  annexed  to  the  fifth  commandment, 
is,  a  promise  of  long  life  and  prosperity,  (as  far  as  it 
shall  serve  for  God's  glory  and  their  own  good,)  to 
all  such  as  keep  this  commandment. 

Q.  1.  What  relatives  are  directly,  and  more  especially 
concerned  in  this  fifth  commandment? 

A.  All  superiors  and  inferiors  are  concerned  in  itj  es- 
pecially, first,  Political  fiithers  and  their  children;  that 
is,  magistrates  and  subjects.  Mark  xi.  10,  "  Blessed  be  the 
kingdom  of  our  father  David,"  etc.  Secondly,  Spiritual 
fathers,  and  their  children:  that  is,  ministers,  and  their 
people.  1  Cor.  iv.  15,  ''For  though  you  have  ten  thou- 
sand instructors  in  Christ,  yet  have  ye  not  man}^  fathers, 
for  in  Christ  Jesus  1  have  begotten  you  through  the  gos- 
pel." Thirdly,  Natural  parents,  and  their  children.  Eph.vi. 
1,  '^  Children,  obey  your  parents  in  the  Lord."  Fourthly, 
All  domestic  superiors  and  inferiors,  as  husbands  and 
wives,  masters  and  servants.  Eph.  v.  22,  ''■'  Wives,  submit 
yourselves  unto  your  husbands,  as  unto  the  Lord."  '  And 
Eph.  vi.  5,  "  Servants,  be  obedient  to  them  that  are  your 
masters  according  to  the  flesh." 

Q.  2.  What  is  the  duty  of  political  fathers,  or  magis- 
trates, to  their  political  children,  or  subjects? 

A.  It  is  to  rule  and  govern  the  people  over  whom  God 
has  set  them  with  wisdom.  2  Chron.  i.  10,  "Give  me 
now  wisdom  and  knowledge,  that  I  may  go  out  and  come 
in  before  this  people."  Justice.  2  Chron.  xix.  5 — 7,  "And 
he  set  judges  in  the  land,  throughout  all  the  fenced  cities 
of  Judah,  city  by  city.  And  he  said  to  the  judges.  Take 
heed  what  ye  do;  for  ye  judge  not  for  man,  but  for  the 
Lord,  who  is  with  you  in  the  judgment.  Wherefore  now 
let  the  fear  of  the  Lord  be  upon  you,  take  heed  and  do  it," 
etc.     And  pieiy.  2  Sam.  xxiii.  3,  "He  that  ruleth  over 


THE  assembly's  CATECHISM.  141 

men  must  be  just,  ruling  in  tlie  fear  of  God."  Carefully 
providino-  for  their  souls  in  every  place  of  their  dominion. 
2  Chronrxvii.  9,  '-And  they  taught  in  Judah,  and  had 
the  book  of  the  law  of  the  Lord  with  them,  and  went 
about  throughout  all  the  cities  of  Judah,  and  taught 
the  people."  And  for  their  common  outward  peace  and 
safety.  2  Chron.  xvii.  12,  "And  Jehoshaphat  waxed 
sreat  exceedingly,  and  he  built  in  Judah  castles  and  cities 
of  store." 

Q.  3.  What  are  the  duties  of  subjects  to  their  rulers  T 
A.  It  is  to  pray  for  them.  1  Tim.  ii.  1,  2,  '-I  exhort 
therefore,  that  first  of  all  supplications,  prayers,  inter- 
cessions, and  giving  of  thanks,  be  made  for  all  men:  for 
kincrs  and  for  all  that  are  in  autharity,"  etc.  To  honour 
them.  1  Pet.  ii.  17,  "Fear  God,  honour  the  king."  To 
obey  their  just  laws.  Rom.  xiii.  1,  "Let  every  soul  be 
subject  unto  the  higher  powers,"  etc.  And  to  pay  them 
the  tribute  that  is  due  to  them.  Rom.  xiii.  7,  "Render 
therefore  to  all  their  dues,  tribute  to  whom  tribute  is  due, 
custom  to  whom  custom,"  etc. 

Q.  4.  What  are  the  duties  of  ministers  to  their  peo- 
ple'? 

A.  Their  duty  is,  first.  To  feed  their  flock  constantly 
with  wholesome  food.  2  Tim.  iv.  2,  "Preach  the  word, 
be  instant  in  season,  and  out  of  season;  rebuke,  reprove, 
exhort,  with  all  long-suffering  and  doctrine."  Secondly, 
To  be  full  of  tender  affection  to  them.  1  Thess.  ii.  7,  8, 
''  But  we  were  gentle  among  you,  even  as  a  nurse  che- 
risheth  her  children:  so  being  affectionately  desirous  of 
you,  we  were  willing  to  have  imparted  unto  you,  not  the 
gospel  of  God  only,°but  also  our  own  souls,  because  ye 
were  dear  unto  us."  Thirdly,  To  pray  for  them.  Eph.  i. 
15,  16,  "  Wherefore  I  alsQ,  after  I  heard  of  your  faith  in 
the  Lord  Jesus,  and  love  unto  all  the  saints,  cease  not  to 
give  thanks  for  you,  making  mention  of  you  in  my  pray- 
prs."  Fourthly,  To  watch  over  them.  I  Pet.  v.  2,  "  Feed 
the  flock  of  God  which  is  among  you,  taking  the  oversight 
thereof,  not  by  constraint,  but  willingly,"  etc.  And, 
fifthly,  To  walk  as  an  example  of  godline^ss  before  them. 
Tit.  ii.  7,  "In  all  things  showing  thyself  a  pattern  of 
crood  works,"  etc.  All  which  duties  require  their  resi- 
dence among  them.  1  Pet.  v.  2,  "  Feed  the  flock  of  God 
which  is  among  you,"  etc. 


142  AX  EXPOSITION  OF 

Q.  5.  What  are  the  people's  duties  towards  their  mi- 
nisters 1 

A.  Their  dut}'  is.  first,  To  esteem,  and  love  them  dearly 
for  their  work's  sake.  1  Thess.  v.  12,  13,  "And  we  be- 
seech you,  brethren,  to  know  them  which  labour  among 
you,  and  are  over  yoa  in  the  Lord,  and  admonish  you ; 
and  to  esteem  them  very  highly  in  love  for  their  work's 
sake."  Secondly.  To  attend  on  the  word  preached  by 
them,  as  the  word  of  God.  1  Thess.  ii.  13,  ^- For  this 
cause  also  thank  we  God  without  ceasing-,  because  when 
ye  received  the  word  of  God,  which  ye  heard  of  us,  ye 
received  it  not  as  the  word  of  men,  but  (as  it  is  in  truth) 
the  word  of  God.'-  Thirdly,  To  pray  for  them  and  the 
success  of  their  labours.  Heb.  xiii.  18,  ''Pray  for  us./* 
etc.  Fourthly,  Not  to  receive  light  and  malicious  reports 
against  them.  1  Tim.  v.  19,  "Against  an  elder  receive 
not  an  accusationj  but  before  two  or  three  witnesses.*' 
Fifthly,  To  make  a  competent,  and  comfortable  provi- 
sion for  them.  Gal.  vi.  6,  "Let  him  that  is  taught  in  the 
word,  communicate  unto  him  that  teacheth,  in  all  good 
things.'"" 

Q.  6.  What  are  the  duties  of  natural  parents  to  their 
children] 

A.  It  is  their  duty,  first.  To  be  tenderly,  but  not  too  fond- 
ly affectionate  to  them.  Jsa.  xlix.  15,  "Can  a  woman  forget 
her  sucking  child,  that  she  should  not  have  compassion 
on  the  son  of  her  womb]"  Secondly,  To  educate  them 
for  God.  Ephes.  vi.  4,  "And,  ye  fathers,  provoke  not  your 
children  to  wrath,  but  bring  them  up  in  the  nurture  and 
admonition  of  the  Lord."  Thirdly,  To  restrain  their  sins 
by  correction.  Prov.  xxix.  15,  "The  rod  and  reproof  give 
wisdom,  but  a  child  left  to  himself,  bringeth  his  mother 
to  shame."  Fourthly,  To  provide  for  their  livelihood.  1 
Tim.  V.  8,  "'  But  if  any  provide  not  for  his  own,  and  es- 
pecially for  those  of  his  own  house,  he  hath  denied  the 
faith,  and  is  worse  than  an  infidel."'  Fifthly,  To  pray 
daily  for  them.  Job  i.  5,  "'And  it  was  so  when  the  days 
of  their  feasting  were  gone  about,  that  Job  sent  and  sanc- 
tified them,  and  rose  up  early  in  the  morning,  and  offered 
burnt-offerings  according  to  the  number  of  them  all;  for 
Job  said,  It  may  be  that  my  sons  have  sinned,  and  cursed 
God  in  their  hearts:  thus  did  Job  continually."  Sixthly, 
To  encourage  them  with  endearing  language  in  the  way 


THE  assembly's  CATECHISM.  143 

of  godliness.  Prov.  xxxi.  1—3,  •■'The  words  of  klngr  Le- 
muel, the  prophecy  that  his  mother  taught  him.  What, 
my  son!  and  the  son  of  my  womb!  and  what,  the  son  of 
my  vows!  give  not  thy  strength  unto  women,  nor  thy 
ways  to  that  which  destroyeth  kings." 

Q.  7.  What  are  the  duties  of  children  to  parents] 

A.  Their  duty  is,  first,  To  obey  them,  bat  only  in  the 
Lord.  Eph.  vi.  1,  "  Children,  obey  your  parents  in  the 
Lord."  Secondly,  To  reverence  and  honour  them.  Levit. 
xix.  3,  "Ye  shall  fear  every  man  his  mother  and  his  fa- 
ther," etc.  Thirdly,  To  submit  to  their  reproofs  and  cor- 
rections. Heb.  xii.  9,  '•  Furthermore,  we  have  had  fathers 
of  our  flesh,  which  corrected  us,  and  we  gave  them  reve- 
rence." Fourthly,  To  provide  for  them,  if  they  be  poor 
and  needy,  and  v/e  have  ability.  Gen.  xlvi-i.  13,  "And 
.Joseph  nourished  his  father  and  his  brethren,  and  all 
his  father's  household,  with  bread,  according  to  their 
families." 

Q.  8.  What  shall  children  do,  when  parents  fthuse  their 
authority,  by  forbidding  duty,  or  commanding  sin? 

A.  Li  such  cases  children  are  to  obey  God,  rather  than 
their  parents.  Acts  iv.  19,  "  But  Peter  and  John  answered, 
and  said  unto  them.  Whether  it  be  right  in  the  sight  of 
God,  to  hearken  unto  you,  more  than  unto  God,  judge  ye." 
But  yet  to  manage  their  refusals  of  obedience  with  all 
meekness,  and  humility. 

Q.  9.  What  is  the  first  duty  of  husbands  to  their 
wives'? 

A.  The  first  duty,  on  which  all  other  duties  depend, 
is  to  dwell  with  them.  1  Pet.  iii.  7,  "Likewise,  ye 
husbands,  dwell  with  them  according  to  knowledge," 
etc.  And  nothing  can  make  this  duty  void,  but  a  law- 
ful divorce  for  adultery.  Matt.  v.  31,  33,  "But  T  say 
unto  you,  that  whosoever  shall  put  away  his  wife,  saving 
for  the  cause  of  fornication,  causeth  her  to  commit  adul- 
tery," etc. 

Q.  10.  What  is  the  husband's  second  duty  to  his  wife? 

A.  True  and  hearty  love  to  soul  and  body.  Eph.  v.  25, 
"Husbands,  love  your  wives,  even  as  Christ  also  loved 
the  churcii,  and  gave  himself  for  it."  Evidencing  itself 
in  a  careful  provision  for  them.  I  Cor.  vii.  33,  "  But  he 
that  is  married,  careth  for  the  things  of  the  world,  how 
he  may  please  his  wife."     But  especially  to  their  souls, 


144  AN  EXPOSITION  OF 

in  winning  them  to  Christ.  1  Cor.  vii.  IG,  ''Or  how 
I-:nowest  thou,  O  man,  whether  thou  shalt  save  thy  wife?"' 
And  building  them  up  in  Christ.  1  Pet.  iii.  7,  "  Likewise, 
ye  husbands,  dwell  with  them  according  to  knowledge, 
giving  honour  unto  the  wife,  as  unto  the  weaker  vessel, 
and  as  being  heirs  together  of  the  grace  of  life,  that  your 
prayers  be  not  hindered."' 

Q.  11.  What  are  the  duties  of  wives  to  their  hus- 
bands? 

A.  It  is  their  duty,  first,  To  be  in  subjection  to  their 
own  husbands.  Eph.  v.  22,  23,  "Wives,  submit  your- 
selves" unto  your  own  husbands,  as  unto  the  Lord:  for 
the  husband  is  the  head  of  the  wife,  even  as  Christ  is  the 
Head  of  the  Church."  Secondly,  To  reverence  them. 
Eph.  V.  33,  "And  the  wife  see  that  she  reverence  her 
husband."  Thirdly,  To  express  their  reverence  in  suit- 
able words  and  actions.  1  Pet.  iii.  6,  '•  Even  as  Sarah 
obeyed  Abraham,  calling  him  Lord,"  etc.  Fourthly,  To 
be  faithful  to  them.  Prov.  xxxi.  12,  "  She  will  do  him 
good,  and  not  evil,  all  the  days  of  her  life,"  Fifthly,  To 
adorn  their  relation  v.'ith  meekness,  and  quietness  of  spi- 
rit. 1  Pet.  iii.  4,  "But  let  it  be  the  hidden  man  of  the 
heart  in  that  which  is  not  corruptible,  even  the  ornament 
of  a  meek  and  quiet  spirit,  which  is  in  the  sight  of  God 
of  great  price." 

Q.  12.  What  are  the  duties  of  servants  to  their  mas- 
ters'? 

A.  It  is  their  duty,  first,  To  be  faithful  in  all  things 
committed  to  their  charge.  Tit.  ii.  10,  "Net  purloining, 
but  shov.'ing  all  good  fidelity,'"  etc.  Secondly,  To  ho- 
nour them  with  respectful  words  and  behaviour.  1  Tim. 
vi,  1,  "  Let  as  many  servants  as  are  under  the  yoke,  count 
their  own  masters  worthy  of  all  honour,"  etc.  Thirdly, 
To  ber.r  patiently  their  rebukes,  1  Pet.'ii.  18,  19,  "Ser- 
vants, be  subject  to  your  masters  with  all  fear;  not  only 
to  the  good  and  gentle,  but  also  to  the  froward,  for  this 
is  thank-worthy,  if  a  man  for  conscience  towards  God 
endure  grief,  suffering  wrongfully." 

Q.  13.  What  is  the  first  duty  of  masters  to  their  ser- 
vants ? 

A.  Their  f  rst  duty  is  to  rule  over  them  with  gentle- 
ness, and  not  with  terror  and  rigour.  Eph.  vi.  1,  "And,  ye 
masters,  do  the  same  thing  unto  them,  forbearing  threat 


145 

ening :  knowinor  that  your  Master  also  is  in  heaven,  nei- 
ther is  there  respect  of  persons  with  him." 

Q.  14.  What  is  the  second  duty  of  masters  to  their 
servants'? 

A.  To  pay  them  their  wag-es  fully,  and  without  delay. 
Deut-  xxiv.  14,  15,  "Thou  shalt  not  oppress  a  hired  ser- 
vant that  is  poor  and  needy,  whether  he  be  of  thy  bre- 
thren, or  of  thy  strangers  that  are  in  thy  land  within 
thy  gates.  At  his  day  thou  shalt  give  him  his  hire,  nei- 
ther shall  the  sun  go  down  upon  it,  for  he  is  poor,  and 
setteth  his  heart  upon  it;  lest  he  cry  against  thee  unto 
the  Lord.  And  it  be  sin  unto  thee."^  And  to  provide  for 
ihem  food  sufficient.  Prov.  xxvii.  27,  "And  thou  shalt 
have  goats'-railk  enough  for  thy  food,  for  the  food  of  thy 
household,  and  for  the  maintenance  of  thy  maidens." 

Q.  15.  What  is  the  third  duty  of  masters  to  their  ser- 
vants'? 

A.  The  third  and  principal  duty  is,  to  engage  them  as 
much  as  in  them  lies,  to  the  ways  of  God,  and  duties  of 
religion,  as  Abraham  did.  Gen.  xviii.  19,  "For  I  know 
him  that  he  will  command  his  children,  and  his  house- 
hold after  him,  and  they  shall  keep  the  way  of  the  Lord." 
etc.  And  Joshua.  Josh.  xxiv.  15,  "  But  as  for  me  and 
my  house,  we  will  serve  the  Lord." 

OF  THE  SIXTH  COMMANDMENT. 

Quest.  LXVIL  Which  is  the  sixth  commandment? 

Ans.  The  sixth  commandment  is,  Thou  shalt  not 
kill. 

Quest.  LXVIIL  What  is  required  in  the  sixth 
commandment? 

Ans.  The  sixth  commandment  requireth  all  law- 
ful endeavours  to  preserve  our  own  life  and  the  life 
of  others. 

Quest.  LXIX.  What  is  forbidden  in  the  sixth 
commandment? 

Ans.  The  sixth  commandment  forbiddeth  the  taking 
away  of  our  own  life,  or  the  life  of  our  neighbour 
unjustly,  or  whatsoever  lendeth  thereunto. 

Q.  1,  What  is  the  natural  order  of  these  command- 
ments in  the  second  table? 
13 


146  AN  EXPOSITIOX  OF 

A.  In  thesa  cornniHnds  God  begins  with  thn  nearp-st 
concern  of  man.  wlilch  is  life.  Job  ii.  4,  ''  Skin  tor  skin^ 
yea,  all  that  a  man  haih,  will  he  give  for  his  life/"'  Next 
to  that,  his  command  guards  his  nearest  relative,  fromi 
whom  the  best  outward  comfort  is  to  rise,  his  wife. 
Mark  x.  8,  "  And  they  twain  shall  be  one  flesh,"  etc. 
After  that  his  good  name,  which  is  very  precious  to  him. 
Eccl.  vii.  1,  ''A  good  name  is  better  than  precious  oint- 
ment." And  then  his  goods,  which  support  his  life.  Isa. 
iii.  1,  '-For  behold,  the  Lord,  the  Lord  of  hosts,  doth 
take  away  from  Jerusalem,  and  from  Judah,  the  stay  and 
the  staff,  the  whole  stay  of  bread,  and  the  whole  stay  of 
water." 

Q.  2.  How  far  does  this  commandment  extend  itselfl 

A.  It  prohibits  all  cruelty,  and  commands  all  help,  care, 
and  pity,  so  far  as  the  hearts  and  hands  of  men  can  go, 
for  the  relief  and  preservation  of  others.  Psalm  cxix.  96, 
''But  thy  commandment  is  exceeding  broad." 

Q.  3.  Does  this  command  respect  only  the  outward 
action,  or  also  the  inward  passion  of  the  soul  1 

A.  It  respects  and  bridles  the  inward  passion  of  the 
soul,  as  well  as  outward  actions;  as  hatred.  1  John  iii. 
15,  "Whosoever  hateth  his  brother  is  a  murderer,"  etc. 
And  causeless  anger.  Matt.  v.  22,  "  But  1  say  unto  you, 
that  whosoever  is  angry  with  his  brother  without  a  cause, 
shall  be  in  danger  of  the  judgment,"  etc. 

Q,.  4.  Does  this  command  only  respect  the  lives  of 
others? 

A.  No,  it  primarily  respects  our  own  lives,  and  for- 
bids all  things  that  tend  to  shorten  and  ruin  them.  Ephe- 
sians,  v.  29,  "  For  no  man  ever  yet  hated  his  own  flesh, 
but  nourisheth  and  eherisheth  it,  even  as  the  Lord  the 
church." 

Q.  5.  How  many  ways  may  men  sin  against  this 
command,  with  respect  to  their  own  lives'? 

A.  A  man  sins  against  his  own  life,  not  only  by  de- 
stroying himself,  as  the  jailer  would  have  done,  Acts 
xvi.  27,  "And  the  keeper  of  the  prison  awaking  out  of 
his  sleep,  and  seeing  the  prison-doors  open,  drew  out 
his  sword,  and  would  have  killed  himself,  supposing  that 
the  prisoners  had  been  fled,"  but  by  refusing  food  or 
physic  to  preserve  life,  or  macerating  our  bodies  with 
excessive  sorrows.    2  Cor.  vii.  10,  "But  the  sorrow  of 


147 

the  world  worketh  death."  Or  envy  at  the  felicity  of 
others.  Prov.  xiv.  30,  "  But  envy,  the  rottenness  of  the 
bones." 

Q.  6.  How  are  men  guilty  of  murder  with  respect  to 
others  1 

A.  Murder  with  respect  to  others,  may  be  either  with 
relation  to  their  bodies,  Num.  xxxv.  30,  "  Whoso  killeth 
any  person,  the  murderer  shall  be  put  to  death,"  etc.,  or 
to  their  souls,  which  is  the  most  heinous  murder  in  the 
world.  Ezek.  iii.  18,  "  When  1  say  unto  the  wicked.  Thou 
shalt  surely  die,  and  thou  givest  him  not  warning,  nor 
speakest  to  warn  the  wicked  from  his  way  to  save  his 
life;  the  same  wicked  man  shall  die  in  his  iniquity;  but 
his  blood  will  I  require  at  thine  hand." 

Q.  7.  Is  all  destruction  of  another's  life  murder  in  the 
account  of  God] 

A.  No,  it  is  not,  if  the  life  of  a  person  be  taken  away 
in  the  course  of  justice.  Gen.  ix.  6,  ''Whoso  sheddeth 
man's  blood,  by  man  shall  his  blood  be  shed."  Or  in  a 
just,  and  necessary  war.  Judges  v.  23,  "  Curse  ye  Meroz, 
saith  the  angel  of  the  Lord,  curse  ye  bitterly  the  inha- 
bitants thereof:  because  they  came  not  to  the  help  of  the 
Lord,  to  the  help  of  the  Lord,  against  the  mighty."  Or 
by  pure  accident.  Deut.  xix.  5,  "As  when  a  man  goeth 
into  the  wood  with  his  neighbour  to  hew  wood,  and  his 
hand  fetcheth  a  stroke  with  the  axe  to  cut  down  the  tree, 
and  the  head  slippeth  from  the  helve,  and  lighteth  upon 
his  neighbour  that  he  die,  he  shall  flee  unto  one  of  those 
cities,  and  live."  Or  in  self-defence.  Exod.  xxii.  2,  "If 
a  thief  be  found  breaking  up,  and  be  smitten  that  he  die, 
there  shall  no  blo(f)d  be  shed  for  him." 

Q.  8.  Is  there  no  other  way  of  breaking  this  command  1 

A.  Yes,  there  is:  innocents  may  be  murdered  under 
the  forms  and  solemnities  both  of  justice  and  religion. 
So  Naboth  was  murdered  by  Jezebel.  1  Kings  xxi.  12, 
13,  "They  proclaimed  a  fast,  and  set  Naboth  on  high 
among  the  people.  And  there  came  in  two  men,  children 
of  Belial  and  sat  before  him :  and  the  men  of  Belial  wit- 
nessed against  him,  even  against  Naboth,  in  the  presence 
of  the  people,  saying,  Naboth  did  blaspheme  God  and 
the  king.  Then  they  carried  him  forth  out  of  the  city 
and  stoned  him  with  stones,  that  he  died."  And  the 
martyrs  by  bloody  papists  are  instances  of  this.     And 


148  AN  EXPOSITION  OF 

this  strongly  proves  a  day  of  judgment.  Ecel.  iii.  16 
17,  ^'And  moreover,  1  saw  under  the  sun  the  place  oi 
judgmentj  that  wickedness  was  there,  and  the  place  of 
righteousness,  that  iniquity  was  there;  I  said  in  mine 
heart,  God  shall  judge  the  righteous,  and  the  wicked: 
for  there  is  a  time  there  for  every  purpose^  and  for  every 
work." 

Q.  9.  Are  duels  forbidden  in  this  commandment! 
A.  Yes,  they  are;  for  whatever  point  of  honour  be 
touched,  or  whatever  provocation  be  given,  we  are  not  to 
be  our  own  avengers.  Rom.  xii.  19,  "Dearly  beloved, 
avenge  not  yourselves,"  etc. 

Q.  10.  What  is  the  first  inference  hence] 
A.  That  we  have  great  cause  to  bless  God  for  his  pro- 
tecting law,  and  for  human  laws  grounded  upon  his  law 
for  the  protection  of  our  lives.  Rom.  xiii.  4,  "  For  he  is 
the  minister  of  God,  a  revenger  to  execute  wrath  upon 
him  that  doeth  evil." 

Q.  11.  What  is  the  second  inference  hence] 
A.  That  all  that  are  guilty  of  this  sin,  have  great  cause 
to  be  humbled,  and  afflicted  :  for  it  is  a  crying  sin.  Gen. 
iv.  10,  "The  voice  of  thy  brother's  blood  crieth  unto  me 
from  the  ground."  Yet  not  to  despair  of  mercy  upon 
true  repentance.  Manasseh  shed  innocent  blood,  and 
yet  was  pardoned,  upon  repentance.  2  Kings  xxi.  16, 
"Moreover  Manasseh  shed  innocent  blood  very  much, 
till  he  had  filled  Jerusalem  from  one  end  to  another," 
etc. 

Q.  12.  What  is  the  third  inference  hence] 
A.  Let  all  men  watch  against  prid^  passion,  malice, 
revenge,  the  sins  of  the  heart,  from  which  this  horrid  sin 
proceeds.  Matt.  xv.  18, 19,  "  For  out  of  the  heart  proceed 
evil  thoughts,  murders,"  etc. 

OF  THE  SEVENTH  COMMANDMENT. 

Quest.  LXX.  Which  is  the  seventh  command- 
ment? 

Ans.  The  seventh  commandment  is,  Thou  shalt 
not  commit  adultery? 

Q.  LXXI.  What  is  required  in  the  seventh  com- 
mandment? 

A.  The  seventh  commandment  requireth  the  pre- 


THE  assembly's  CATECHISM.  149 

servalion  of  our  own  and  our  neighbour's  chastity, 
in  heart,  speech,  and  behaviour. 

Q.  LXXII.  What  is  forbidden  in  the  seventh  com- 
mandment? 

A.  The  seventh  commandment  forbiddeth  all  un- 
chaste thoughts,  words,  and  actions. 

Q.  1.  What  is  the  duty  required  in  this  command- 
ment'? 

A.  The  first  duty  required  in  this  commandment  is, 
the  preservation  of  our  own  chastity  in  heart,  lip,  and 
life.  1  Thess.  iv.  3,  4,  "  For  this  is  the  will  of  God,  even 
your  sanctification,  that  ye  should  abstain  from  fornica- 
tion. That  every  one  of  you  should  know  how  to  pos- 
sess his  vessel  in  sanctification  and  honour."  And  Eph. 
iv.  29,  "Let  no  corrupt  communication  proceed  out  of 
your  mouth,"  etc. 

Q.  2.  Why  must  we  preserve  our  own  chastity? 

A.  Because  our  bodies  are,  or  ought  to  be  the  temples 
of  the  Holy  Ghost.  1  Cor.  vi.  15,  19,  "  Know  ye  not  that 
your  bodies  are  the  members  of  Christ]  Shall  1  then 
take  the  members  of  Christ,  and  make  them  the  mem- 
bers of  a  harlot]  God  forbid.  What,  know  ye  not  that 
your  body  is  the  temple  of  the  Holy  Ghost,  which  is 
in  you,  which  ye  have  of  God,  and  ye  are  not  your 
own]"  And  it  is  the  express  charge  of  God  that  they 
be  kept  pure  and  clean.  1  Thess.  iv.  3,  4,  "For  this  is 
the  will  of  God,  even  your  sanctification,  that  ye  should 
abstain  from  fornication.  That  every  one  of  you  should 
know  how  to  possess  his  vessel  in  sanctification  and  ho- 
nour." 

Q.  3.  What  is  the  second  reason] 

A.  The  second  reason  is,  because  of  the  evil  of  it  to 
ourselves:  as,  first,  It  injures  the  body.  1  Cor.vi.  19,  "He 
that  committeth  fornication,  sinneih  against  his  own 
body."  Secondly,  It  levels  us  with  the  heathen.  Eph. 
iv.  17,  19,  "This  I  say  therefore,  and  testify  in  the  Lord, 
That  ye  henceforth  walk  not  as  other  Gentiles  walk, — 
Who  being  past  feeling,  have  given  themselves  over  unto 
lasciviousness,  to  work  all  uncleanness  with  greediness." 
Thirdly,  Dishonours  our  names.  Prov.  vi.  32,  33,  "But 
whoso  committeth  adultery  with  a  woman, — a  wound  and 
dishonour  shall  he  get,"  etc.  Fourthly,  Scatters  our 
13* 


l$0  AN  EXPOSITION  OP 

estates.  Prov.  v.  10,  "Lest  strangers  be  filled  with  thy 
wealth,  and  thy  labours  be  in  the  house  of  strani^ers.'' 
Fifthly,  Destroys  the  soul.  Prov.  vi.  32,  "  He  that  doth 
it,  destroyeth  his  own  soul." 

Q.  4.  What  age  is  most  incident  to  this  sini 

A.  The  youthful  age  is  most  apt  to  be  drawn  into 
this  sin.  Prov.  vii.  7,  "And  behold  among  the  simple 
ones  1  discerned  among  the  youths  a  young  man  void  of 
understanding."  And  2  Tim.  ii.  22,  "Flee  also  youth- 
ful lusts,"  etc. 

Q.  5,  How  far  does  this  command  extend  itself? 

A.  It  extends  itself  to  the  heart,  mind,  and  fancy,  as 
well  as  to  the  body,  and  external  actions.  Matt.  v.  28, 
"  But  I  say  unto  you,  That  whosoever  looketh  on  a  wo- 
man, to  lust  after  her,  hath  committed  adultery  with  her 
already  in  his  heart." 

Q.  6.  What  are  the  usual  inducements  to  this  sin? 

A.  The  usual  inducements  to  this  sin  are,  first,  Idle- 
ness and  fulness  of  the  creatures.  Ezekiel  xvi.  49, 
"Behold,  this  was  the  iniquity  of  thy  sister  Sodom; 
pride,  fulness  of  bread,  and  abundance  of  idleness  was 
in  her,  and  in  her  daughters,"  etc.  Secondly,  Wanton 
gestures.  Isa.  iii,  16,  "Moreover,  the  Lord  saith.  Be- 
cause the  daughters  of  Zion  are  haughty,  and  walk  with 
stretched  forth  necks,  and  wanton  eyes,  walking  and 
mincing  as  they  go,  and  making  a  tinkling  with  their 
feet,"  Thirdly,  Filthy  communication.  Eph. v.  4,  "Nei- 
ther filthiness,  nor  foolish  talking,  nor  jesting,  which  are 
not  convenient,"  etc. 

Q.  7.  What  is  the  first  remedy  against  this  sin? 

A.  The  first  remedy,  and  the  most  effectual,  is,  to  get 
the  Spirit  of  God  within  us,  to  sanctify  and  rule  us.  Gal. 
V.  16,  "  Walk  in  the  Spirit,  and  ye  shall  not  fulfil  the 
lusts  of  the  flesh." 

Q.  8.  What  is  the  second  remedy? 

A.  The  keeping  of  a  strict  watch  over  the  heart.  Prov. 
iv.  23,  "Keep  thy  heart  with  all  diligence,"  etc.  And 
over  the  external  senses.  Job  xxxi.  1,  "'1  made  a  co- 
venant with  mine  eyes :  why  then  should  I  think  upon 
a  maid?" 

Q.  9.  What  is  the  third  remedy  against  it? 

A.  Deep  and  serious  consideration  of  the  danger  of 
this  sinj  and  what  God  threatens  against  adulterers.  Heb 


THE  assembly's  CATECHISM.  151 

xiii.4,  •'Whoremongers  and  adulterers  God  will  judge." 
1  Cor.  vi.  9,  10,  '-'Be  not  deceived,  neither  fornicators, 
nor  idolaters,  nor  adulterers,  nor  effeminate, — shall  in- 
herit the  kingdom  of  God."  And  how  he  describes 
them.  Prov,  xxii.  14,  ^^The  mouth  of  a  strange  woman 
is  a  deep  pit;  he  that  is  abhorred  of  the  Lord  shall  fall 
therein." 

Q.  10.  What  is  the  fourth  remedy  against  it? 

A.  Prayer.  Ps.  cxix.  37,  "  Turn  away  mine  eyes  from 
beholding  vanity,"  etc.  And  to  evidence  our  sincerity  in 
prayer,  we  must  study  to  shun  all  occasions  of  this  sin. 
Ps.  xviii.  23,  ^'  I  was  also  upright  before  him :  and  I  kept 
myself  from  mine  iniquity." 

Q.  11.  What  is  the  first  inference  hence? 

A.  What  cause  those  have  to  bless  God,  that  have  been 
kept  from  fhis  sin;  though  the  best  ought  to  be  humbled 
for  their  heart-pollutions. 

Q.  12.  What  is  the  second  inference  hence? 

A.  Let  it  warn  parents  to  do  what  in  them  lies  to  pre- 
vent the  ruin  of  their  children  by  this  sin,  first^  By  filling 
their  heads  and  hands  with  lawful  business.  Secondly, 
By  serious  admonitions,  and  prayers  for  them.  Thirdly, 
By  keeping  them  from  vain  and  tempting  company. 
Fourthly,  By  disposing  them  seasonably  in  suitable 
marriage. 

Q.  13.  What  is  the  third  inference  hence? 

A.  Let  those  that  are  defiled  with  this  sin,  repent 
seriously  of  it,  as  David  did.  Psalm  ii.  8,  "Make  me 
to  hear  joy  and  gladness,  that  the  bones  which  thou 
hast  broken  may  rejoice."  And  apply  the  blood  of 
Christ  by  faith;  for  in  so  doing,  it  may  be  pardoned.  1 
Cor.  vi.  11,  "And  such  were  some  of  you:  but  ye  are 
washed,  but  ye  are  sanctified,  but  ye  are  justified  in  the 
name  of  the  Lord  Jesus  Christ,  and  by  the  Spirit  of  oar 
God." 

OF  THE  EIGHTH  COMMANDMENT. 

Quest.  LXXIII.  Which  is  the  eighth  command- 
ment? 

Ans.  The  eighth  commandment  is,  Thou  shalt 
not  steal. 

Q.  LXXIV.  What  is  required  in  the  eighth  com- 
mandment? 


152  AN  EXPOSITION  OF 

A.  The  eighth  commandment  requireth  the  law- 
ful procuring  and  furthering  the  wealth  and  outward 
estate  of  ourselves  and  others. 

Q.  LXXV.  What  is  forbidden  in  the  eighth  com- 
mandment? 

A.  The  eighth  commandment  forbiddeth  whatso- 
ever doth  or  may  unjustly  hinder  our  own  or  our 
neighbour's  wealth  or  outward  estate. 

Q.  1.  What  is  pre-supposed  in  this  commandmenti 

A.  It  pre-supposes  that  God  has  given  every  man  a 
propriety  in  his  estate,  and  that  no  man's  goods  are  com- 
mon to  otherSj  except  by  his  consent  in  times  and  cases 
extraordinary,  as  in  Acts  ii.  44,  "And  all  that  believed 
were  together,  and  had  all  things  common." 

Q.  2.  What  is  required  in  this  commandment? 

A.  It  requires  of  every  man  diligence  in  a  lawful  call- 
ing, to  get  and  preserve  an  estate  for  his  own  and  others' 
good.  ?rov.  xiii.  11,  "  He  that  gathereth  by  labour,  shall 
increase."  Eph.  iv.  28, ''  But  rather  let  him  labour,  work- 
ing with  his  hands  the  thing  which  is  good,  that  he  may 
have  to  give  to  him  that  needeth." 

Q.  3.  What  else  is  required  in  this  commandment? 

A.  It  requires  us  not  only  to  get  and  keep  the  things 
of  the  world  in  a  lawful  manner,  but  to  distribute  and 
communicate  them  to  those  that  are  in  want,  and  not 
expose  them  to  temptations  of  sin,  or  inevitable  ruin. 
Isa.  Iviii.  10,  '-And  if  thou  draw  out  thy  soul  to  the  hun- 
gry, and  satisfy  the  afflicted  soul,  then  shall  thy  light 
rise  in  obscurity,  and  thy  darkness  be  as  the  noon-day." 
1  John  iii.  17,  "  But  whoso  hath  this  world's  good,  and 
seeth  his  brother  have  need,  and  shutteth  up  his  bowels 
of  compassion  from  him,  how  dwelleth  the  love  of  God 
in  him?" 

Q.  4.  What  else  is  required  in  this  commandment? 

A.  It  requires  in  every  man  a  public  spirit  to  procure, 
and  promote  the  good  and  prosperity  of  others.  1  Cor.  x. 
24,  "  Let  no  man  seek  his  own,  but  every  man  another's 
wealth." 

Q.  5.  What  else  is  required  in  this  command?. 

A.  It  requires  restitution  of  all  goods  unjustly  gotten, 
or  taken  from  others.  Lev,  vi.  4,  "  Then  it  shall  be  be- 
cause he  hath  sinned,  and  is  guilty,  that  he  shall  restore 


153 

that  which  he  took  violently  away,  or  the  thing  which 
he  hath  deceitfully  gotten/"'  etc.  And  the  restoring  of 
pawns  and  pledges,  when  they  are  due.  Ezek.  xviii.  7, 
"And  hath  not  oppressed  any,  but  hath  restored  to  the 
debtor  his  pledge,"  etc.  Or  things  lost,  if  we  can  dis- 
cover the  true  owners. 

Q.  6.  What  is  the  first  sin  forbidden  in  this  command] 

A.  It  forbids  all  cozening  and  cheating  of  others  in 
our  dealings,  and  civil  commerce  with  them.  1  Thess.  iv. 
6,  "That  no  man  go  beyond  and  defraud  his  brother  in 
any  matter,"  etc.  Prov.xxvi.  28,  "A  lying  tongue  hateth 
those  that  are  afflicted  by  it,  and  a  flattering  mouth  work- 
eth  ruin." 

Q.  7.  What  is  the  second  thing  forbidden  in  this  com- 
mand? 

A.  It  forbids  all  exaction  and  oppression  of  our  neigh- 
bour, by  going  beyond  him,  or  working  on  his  necessities, 
or  detaining  his  dues.  Leviticus  xxv.  H,  "And  if  thou 
sell  aught  unto  thy  neighbour,  or  buyest  aught  of  thy 
neighbour's  hand,  ye  shall  not  oppress  one  another." 
Prov.  xxiv.  28,  29,  "  Be  not  a  witness  against  thy  neigh- 
bour without  cause:  and  deceive  not  with  thy  lips.  Say 
not,  I  will  do  so  to  him  as  he  hath  done  to  me.  I  will 
render  to  the  man  according  to  his  work." 

Q.  8.  What  is  the  third  thing  forbidden  in  this  com- 
mand ? 

A.  It  forbids  all  unlawful  weights  and  measures,  which 
is  no  better  than  theft  in  God's  account.  Mic.vi.  10,  11, 
"Are  there  yet  the  treasures  of  wickedness  in  the  house 
of  the  wicked,  and  the  scant  measure  that  is  abominable? 
Shall  I  count  them  pure  with  the  wicked  balances,  and 
with  the  bag  of  deceitful  weights'?" 

Q.  9.  What  is  the  fourth  sin  forbidden  in  this  com- 
mand 1 

A.  It  forbids  all  family  frauds  by  children.  Prov.xxviii. 
24,  "  Whoso  robbeth  his  father,  or  his  mother,  and  saith, 
It  is  no  transgression,  the  same  is  the  companion  of  a 
destroyer."  Or  servants.  Tit.  ii.  9, 10,  "  Exhort  servants 
to  be  obedient  unto  their  own  masters.  Not  purloining, 
but  showing  all  good  fidelity,"  etc. 

Q.  10.  What  is  the  fifth  thing  forbidden  in  this  com- 
mand] 

A.  It  forbids  all  tempting  of,  or  encouraging  others  to 


154  AN  EXPOSITION  OP 

defraud  those  who  have  any  trust  committed  to  them.  Ps. 
1. 18,  "  When  thou  sawest  a  thief,  then  thou  consentedst 
with  him."  Prov.  xxix.  24,  "  Whoso  is  partner  with  a 
thief,  hateth  his  own  soul,"  etc. 

Q.  11.  What  is  the  sixth  thing  forbidden  in  this  com- 
mand'? 

A.  It  forbids  the  takingr  away  of  another's  goods  by 
open  robbery  by  sea  or  land.  Job  v.  5,  "And  the  robber 
swalloweth  up  their  substance."  Or  clandestinely  and 
privately.  1  Pet.  iv.  15,  "  But  let  none  of  you  suffer  as  a 
murderer,  or  as  a  thief,"  etc. 

Q.  12.  What  is  the  danger  of  this  sin. 

A.  It  brings  men's  souls,  bodies  and  estates,  under 
the  curse  of  God.  Zech.  v.  3,  4,  "Then  said  he  unto  me. 
This  is  the  curse  that  goeth  forth  over  the  face  of  the 
whole  earth :  for  every  one  that  stealeth  shall  be  cut  off, 
as  on  this  side,  according  to  it: — I  will  bring  it  forth, 
saith  the  Lord  of  hosts,  and  it  shall  enter  into  the  house 
of  the  thief." 

Q.  13.  What  is  the  first  instruction  hencel 

A.  Let  all  that  are  guilty  of  this  sin  repent,  and  restore, 
as  they  expect  mercy  from  God.  Eph.  iv.  28,  "Let  him 
that  stole,  steal  no  more,"  etc.  Luke  xix.  8,  "And  Zac- 
cheus  stood,  and  said  unto  the  Lord,  Behold,  Lord,  the 
half  of  my  goods  I  give  to  the  poor,  and  if  I  have  taken 
away  any  thing  from  any  man  by  false  accusation,  1  re- 
store him  fourfold." 

Q.  14.  What  is  the  last  inference  hence"? 

A.  That  all,  to  whom  God  hath  given  a  competency  of 
the  things  of  the  world,  should  be  excited  to  bless  God  for 
keeping  them  from  the  temptations  of  this  sin.  Prov. 
XXX.  8,°9,  "  Give  me  neither  poverty  nor  riches,  feed  me 
with  food  convenient  for  me :  lest  I  be  full,  and  deny  thee, 
and  say.  Who  is  the  Lord?  Or  lest  I  be  poor,  and  steal, 
and  take  the  name  of  my  God  in  vain." 

OF  THE  NINTH  COMMANDMENT, 

Quest.  LXXVI.  Which  is  the  ninth  command- 
ment? 

Ans.  The  ninth  commandment  is,  Thou  shalt  not 
bear  false  witness  against  thy  neighbour. 

Quest.  LXXVII.  What  is  required  in  the  ninth 
commandment? 


155 

Ans.  The  ninth  commandment  requireth  the  main- 
taining and  promoting  of  truth  between  man  and  man, 
and  of  our  own  and  our  neighbour's  good  name,  es- 
pecially in  witness-bearing. 

Quest.  LXXVIII.  What  is  forbidden  in  the  ninth 
commandment? 

Ans.  The  ninth  commandment  forbiddeth  what- 
soever is  prejudicial  to  truth,  or  injurious  to  our  own, 
or  our  neighbour's  good  name. 

Q.  1 .  What  is  the  general  scope  and  aim  of  the  ninth 
commandment  1 

A.  The  ninth  command  aims  chiefly  at  the  preserva- 
tion and  promotion  of  truth  among  men.  Zech.  viii.  16, 
"  Speak  ye  every  man  the  truth  to  his  neighbour,"  etc. 
This  being  of  indispensable  necessity  to  the  subsistence 
and  welfare  of  human  society.  Eph.  iv.  25,  "  Wherefore, 
putting  away  lying,  speak  every  man  truth  with  his 
neighbour,  for  we  are  members  one  of  another." 

Q.  2.  What  is  the  first  thing  required  particularly  in 
this  command? 

A.  This  command  requires  every  man  to  take  care  of 
preserving  his  own  good  name,  by  ordering  his  conver- 
sation in  universal  integrity.  1  Pet.  iii.  15,  16,  "But 
sanctify  the  Lord  God  in  your  hearts,  and  be  ready  al- 
ways to  give  an  answer  to  every  man  that  asketh  you  a 
reason  of  the  hope  that  is  in  you,  with,  meekness  and 
fear;  having  a  good  conscience,  that  whereas  they  speak 
evil  of  you,  as  of  evil  doers,  they  may  be  ashamed  that 
falsely  accuse  your  good  conversation  in  Christ." 

Q.  3.  What  is  the  second  thing  required  in  this  com- 
mand? 

A.  It  requires  all  due  care  to  preserve  the  good  name 
and  honour  of  other  men,  as  well  as  our  own;  for  Chris- 
tians are  not  to  be  of  narrow  and  private  spirits,  which 
centre  only  in  their  own  interests  and  concernment. 
Phil.  ii.  4,  ••  Look  not  every  man  on  his  own  things;  but 
every  man  also  on  the  things  of  others." 

Q.  4.  How  are  we  to  preserve  the  good  names  of  others'? 

A.  We  are  to  preserve  the  good  names  of  others  by  an 
inward  esteem  of  all  the  good  that  is  in  them.  Phil.  ii.  3, 
^'  In  lowliness  of  mind  let  each  esteem  other  better  than 


156  AN  EXPOSITION   OP 

themselves."  And  manifesting  our  inward  esteem  of  them 
by  a  wise  and  seasonable  expression  of  it  for  their  en- 
couragement in  the  ways  of  godliness.  Rom.  i.  8, 
'•'First,  I  thank  my  God  through  Jesus  Christ,  for  you 
all,  that  your  faith  is  spoken  of  throughout  the  whole 
world." 

Q.  5.  How  else  are  we  to  defend  other  men's  names? 

A.  By  our  readiness  to  receive  with  joy  the  reports 
of  the  good  that  is  in  them.  3  John  3,  "For  I  rejoiced 
greatly  when  the  brethren  came  and  testified  of  the  truth 
that  is  in  thee,  even  as  thou  walkest  in  the  truth."  And 
discountenancing  all  reproaches  maliciously  vented 
against  them.  Psalm  xv.  3,  '^  Nor  taketh  up  a  reproach 
against  his  neighbour." 

Q.  6.  But  what  if  the  report  be  evidently  true? 

A.  In  that  case,  as  the  effect  and  fruit  of  our  love  to  their 
souls,  we  are  to  grieve  for  their  miscarriages.  2  Cor.  ii.  4, 
"For  out  of  much  affliction  and  anguish  of  heart,  I  wrote 
unto  you  with  many  tears,  not  that  ye  should  be  grieved, 
but  that  ye  might  know  the  love  which  I  have  more 
abundantly  unto  you."  And  to  discharge  our  duties  pri- 
vately and  faithfully,  in  order  to  their  recovery.  Matt, 
xviii.  15,  16,  17,  "Moreover,  if  thy  brother  shall  trespass 
against  thee,  go  and  tell  him  his  fault  between  thee  and 
him  alone,"  etc.  Passing  over  and  concealing  in  love 
their  lesser  and  common  infirmities.  1  Pet.  iv.  8,  "And 
above  all  things  have  fervent  charity  among  yourselves: 
for  charity  shall  cover  the  multitude  of  sins." 

Q.  7.  What  is  forbidden  in  the  ninth  commandment? 

A.  It  forbids  us  to  injure  others,  by  raising  or  receiving 
lies,  and  false  reports,  which  are  highly  injurious  to  their 
good  names.  Col.  iii.  9,  "Lie  not  one  to  another,"  etc. 

Q.  8.  What  else  is  forbidden  in  the  ninth  command- 
ment ? 

A.  It  especially  forbids  perjury,  or  false  swearing, 
whereby  not  only  the  names,  but  estates  and  lives  of  the 
innocent  are  injured  and  ruined.  Psalm  xxxv.  11,  "False 
witnesses  did  rise  up  :  they  laid  to  my  charge  things  that 
I  knew  not."  Prov.  xix.  5,  "'A  false  witness  shall  not  he 
unpunished:  and  he  that  speaketh  lies  shall  not  escape." 
A  sin  which  God  will  punish.  IMal.  iii.  5,  "And  I  will 
come  near  to  you  to  judgment,  and  1  will  be  a  swift  wit- 
ness against  the  sorcerers,  and  against  the  adulterers,  and 
against  false  swearers,"  &c. 


157 

Q.  9.  What  else  is  forbidden  in  the  ninth  command- 
ment] 

A.  It  forbids  ail  whispering  and  backbiting  of  others 
secretly.  2  Cor.  xii.  20,  -'Lest  there  be  debates,  envy- 
ings,  wraths,  strifes,  backbitings,  whisperings,"  etc. 
And  all  tale-carrying  from  one  to  another,  to  our  neigh- 
bour's injury.  Lev.  xix.  16,  "Thou  shalt  not  go  up  and 
down  as  a  tale-bearer  among  thy  people,"  etc.  And  1 
Tim.  V.  13,  "'And  not  only  idle,  but  tattlers  also,  and 
busy-bodies,  speaking  things  which  they  ought  not." 

Q.  10.  What  else  does  the  ninth  commandment  forbid] 

A.  It  forbids  all  rash  and  unwarrantable  judging  of 
other  men's  hearts  and  final  estates,  which  is  usually  ac- 
companied with  ignorance  of  our  own.  Matt.  vii.  1,  3, 
"Judge  not,  that  ye  be  not  judged.  And  why  beholdest 
thou  the  mote  that  is  in  thy  brother's  eye,  but  considerest 
not  the  beam  that  is  in  thine  own  eye]" 

Q.  11.  What  else  is  forbidden  in  the  ninth  command- 
ment] 

A.  It  forbids  the  eclipsing  of  the  true  worth  and  ho- 
nour of  others,  by  a  proud  exalting  of  ourselves.  1  Cor. 
xiii.  4,  5,  "  Charity  envieth  not,  charity  vaunteth  not  it- 
self, is  not  puffed  up,"  etc.  Or  by  crying  up  one  to  the 
disparagement  of  another  good  man.  1  Cor.  iii.  4,  5, 
"For  while  one  saith,  I  am  of  Paul,  and  another,  I  am 
of  Apollos,  are  ye  not  carnal]"  etc. 

Q.  12.   What  is  the  first  inference  hence] 

A.  That  the  best  Christians  have  cause  to  be  humbled 
for  the  sins  of  the  tongue,  whereby  God  is  dishonoured, 
and  others  are  injured.  James  iii.  2,  "If  any  man  offend 
not  in  word,  the  same  is  a  perfect  man,  and  able  also  to 
bridle  the  whole  body."  And  verse  5,  6,  "  Even  so  the 
tongue  is  a  little  member,  and  boasteth  great  things:  be- 
hold how  great  a  matter  a  little  fire  kindleth.  And  the 
tongue  is  a  fire,  a  world  of  iniquity ;  so  is  the  tongue 
amongst  our  members,  that  it  defileth  the  whole  body, 
and  setteth  on  fire  the  course  of  nature,  and  it  is  set  on 
fire  of  hell." 

Q.  13.  What  is  the  second  inference  hence] 

A.  It  is  our  great  concernment  to  walk  with  that  piety 

and  justice  towards  God  and  men,  as  to  cut  off  all  just 

occasions  of  reproach  from  our  names.    2  Cor.  xi.  12, 

"  Bat  what  I  do,  that  I  will  do,  that  I  may  cut  oflf  occa- 

14 


158  AN  EXPOSITION  OP 

sion  from  them  which  desire  occasion."  etc.  1  Tim.  v.  14, 
''  I  will  therefore  that  the  younger  women  marry,  bear 
children,  guide  the  house,  give  none  occasion  to  the  ad- 
versary to  speak  reproachfully."  ' 

Q.  14.  What  is  the  third  inference  from  this  command- 
ment? 

A.  To  bless  God  that  our  names  are  kept  sweet  and 
honourable  in  the  world  amon^  men.  3  John  12,  "Deme- 
trius hath  a  good  report  of  all  men,'"  etc.  Or  if  we  be 
reproached,  it  is  by  none  but  wicked  men,  and  that  for 
our  duty  to  God.  Dan.  vi.  5,  "Then  said  these  men,  We 
shall  not  find  any  occasion  against  this  Daniel,  except 
we  find  it  against  him  concerning  the  law  of  his  God." 

OF  THE  TENTH  COMMANDMENT. 

Quest.  LXXIX.  Which  is  the  tenth  command- 
ment? 

Ans.  The  tenth  commandment  is,  Thou  shalt  not 
covet  thy  neighbour's  house,  thou  shalt  not  covet  thy 
neighbour's  wife,  nor  his  man  servant,  nor  his  maid 
servant,  nor  his  ox,  nor  his  ass,  nor  any  thing  that 
is  thy  neighbour's. 

Quest.  LXXX.  What  is  required  in  the  tenth 
commandment? 

Ans.  The  tenth  commandment  requireth  full  con- 
tentment with  our  own  condition,  with  a  right  and 
charitable  frame  of  spirit  toward  our  neighbour,  and 
all  that  is  his. 

Quest.  LXXXI.  What  is  forbidden  in  the  tenth 
commandment? 

Ans.  The  tenth  commandment  forbiddeth  all  dis- 
contentment with  our  own  estate,  envying  or  grieving 
at  the  gjOod  of  our  neighbour,  and  all  inordinate  mo- 
tions and  affections  to  any  thing  that  is  his. 

Q.  1.  What  is  the  principal  scope  and  aim  of  the  tenth 
commandment? 

A.  It  is  to  prevent  all  occasions  of  transgressing  the 
other  precepts  of  the  second  table,  by  restraining  this  sin 
of  covetousness  in  the  heart.  Psalm  cxix.  35,  36,  "  Make 
me  to  go  in  the  paths  of  thy  commandments^  for  therein 


THE  assembly's  CATECHISM.  159 

do  1  delight.    Incline  ray  heart  unto  thy  testimonies,  and 
not  to  covetousness."'* 

Q.  2.  What  does  this  tenth  command  require  of  us  in 
reference  to  ourselves] 

A.  It  requires  of  us  perfect  contentment  and  satisfac- 
tion with  that  state  or  condition,  wherein  God  has  placed 
OS  in  the  world.  Heb.  xiii.  5,  '•'  Let  your  conversation  be 
without  covetousness,  and  be  content  with  such  things 
as  ye  have,'"'  etc.  Reckoning  it  to  be  good  for  us  to  be  in 
that  state  we  are,  however  low,  or  afflicted.  Psalm 
cxix.  67,  "  Before  1  was  afflicted,  I  went  astray;  but  now 
have  I  kept  thy  word.*'  And  verse  71,  "It  is  good  for 
me  that  I  have  been  afflicted,  that  I  might  learn  thy  sta- 
tutes." 

Q.  3.  Is  contentment  with  God's  appointments  attain- 
able in  this  life] 

A.  Some  Christians  have  attained  to  a  very  great 
measure,  and  eminent  degree  of  contentment  in  the 
midst  of  changeable  and  afflictive  providences.  Phil, 
iv.  11,  "I  have  learned  in  whatsoever  state  I  am,  there- 
with to  be  content."  Psal.  xvi.  5,  6,  "The  Lord  is  the 
portion  of  mine  inheritance,  and  of  my  cup:  thou  main- 
tainest  my  lot.  The  lines  are  fallen  unto  me  in  pleasant 
places:  yea,  I  have  a  goodly  heritage." 

Q.  4,  Is  there  no  danger  of  the  sin  of  discontentment 
in  a  full  and  prosperous  condition] 

A.  Fulness  of  the  world  secures  no  man  from  the 
sin  of  discontentment  with  his  own,  or  coveting  that 
which  is  another's,  because  the  desires  enlarge  with  the 
estate.  Ps.  Ixii.  10,  '-If  riches  increase,  set  not  your  heart 
upon  them."  An  instance  of  which  we  have  in  Ahab,  1 
Kings  xxi.  4,  "And  Ahab  came  into  his  house  heavy  and 
displeased,  because  of  the  word  which  Naboth  the  Jez- 
reelite  had  spoken  to  him :  for  he  had  said,  I  will  not  give 
thee  the  inheritance  of  my  fathers;  and  he  laid  him  down 
upon  his  bedj  and  turned  away  his  face,  and  would  eat 
no  bread." 

Q.  5.  Whence  does  discontent  with  oui  condition 
spring] 

A.  It  springs  partly  from  our  ignorance  of  God's  wis- 
dom and  love  in  ordering  all  for  our  good.  Rom.  viii.  28, 
'•And  we  know  that  all  things  work  together  for  good  to 
them  that  love  God,"  etc.     Partly  from  our  inconsider» 


160  AN  EXPOSITION  OP 

ateness  of  the  vanity  of  the  creatures.  ITim.vi.  7, 8,  '-'For 
we  brought  nothing-  into  this  world,  and  it  is  certain  we 
can  carry  nothing  out.  And  having  food  and  raiment,  let 
us  be  therewith  content."  And  partly  from  our  unbelief. 
Matt.  vi.  31,  32,  '•  Therefore  take  no  thought,  saying, What 
shall  we  eat?  Or  what  shall  we  drink?  Or  wherewithal 
shall  we  be  clothed'?  (For  after  all  these  things  do  the 
Gentiles  seek:)  for  your  heavenly  Father  knoweth  that 
ye  have  need  of  all  these  things." 

Q.  6.  Is  contentment  with  our  own  estate  all  that  this 
commandment  requires? 

A.  No,  it  requires  a  charitable  frame  of  spirit  towards 
our  neighbours  also.  Rom.  xii.  10,  15,  "  Be  kindly  aifec- 
tioned  one  to  another,  with  brotherly  love;  in  honour  pre- 
ferring one  another.  Rejoice  with  them  that  do  rejoice, 
and  weep  with  them  that  weep." 

Q.  7.  What  is  the  first  sin  forbidden  in  this  command- 
ment? 

A.  It  directly  and  especially  forbids  all  sinful  and  in- 
ordinate desires  and  motions  after  other  men's  enjoy- 
ments. Col.  iii.  5,  '-Mortify  therefore  your  members 
which  are  upon  the  earth,  fornication,  uncleanness,  inor- 
dinate affection,  evil  concupiscence,  and  covetousness, 
which  is  idolatry." 

Q.  8.  What  is  the  second  sin  forbidden  in  this  com- 
mandment? 

A.  It  forbids  all  cruelty  and  incompassionateness  to 
others  in  necessity,  and  keeping  back  from  them  that 
relief  which  is  made  theirs  by  God's  command.  Prov. 
xi.  24,  "  There  is  that  withholdeth  more  than  is  meet,  but 
it  tendeth  to  poverty."  Lev.  xix.  9,  10,  "And  when  ye 
reap  the  harvest  of  your  land,  thou  shalt  not  wholly  reap 
the  corners  of  thy  field,  neither  shalt  thou  gather  the 
gleanings  of  thy  harvest.  And  thou  shalt  not  glean  thy 
vineyard,  neither  shalt  thou  gather  every  grape  of  thy 
vineyard :  thou  shalt  leave  them  for  the  poor  and  the 
stranger:  I  am  the  Lord  your  God." 

Q.  9.  What  is  the  third  sin  forbidden  in  this  command- 
ment? 

A,  It  forbids  the  detaining  of  the  hireling's  wages,  when 
it  is  due.  Hah.  ii.  9 — 11,  "Wo  to  him  that  coveteth  an 
evil  covetousness  to  his  house,  that  he  may  set  his  nest 
on  high,  that  he  may  be  delivered  from  the  power  of  evil. 


161 

Thou  hast  consulted  shame  to  thy  house,  by  cutting  off 
many  people,  and  hast  sinned  against  thy  soul.  For  the 
stone  shall  cry  out  of  the  wall,  and  the  beam  out  of  the 
timber  shall  answer  it." 

Q.  10.  What  is  the  fourth  sin  forbidden  in  this  com- 
mandment] 

A..  It  forbids  all  inward  grudgings  at,  and  envyings 
of  the  enjoyments  of  others,  whether  they  be  inward  goods 
of  the  mind,  or  outward,  belonging  to  the  body.  1  Cor. 
xiii.  14,  "Charity  envieth  not,"  etc. 

Q.  11.  What  is  the  mischief  of  covetousnessl 

A.  It  distracts  the  heart  in  duties.  Ezek.  xxxiii.  31, 
"And  they  come  unto  thee  as  the  people  cometh,  and  they 
sit  before  thee  as  my  people,  and  they  hear  thy  words,  but 
they  will  not  do  them;  for  with  their  mouth  they  show 
much  love,  but  their  heart  goeth  after  their  covetousness." 
Provokes  the  wrath  of  God.  Isa.  Ivii.  17,  "For  the  ini- 
quity of  his  covetousness  was  I  wroth,  and  smote  him," 
etc.  And  where  it  reigns,  it  becomes  idolatry.  Col.  iii. 
5,  "And  covetousness,  which  is  idolatry." 

Q.  12.  W^hat  is  the  first  inference  hence? 

A.  It  calls  all  men  to  humiliation  for  the  inordinacy  of 
their  affections  towards  the  world,  their  discontent  with 
their  own,  and  envyings  of  others'  condition. 

Q.  13.  What  is  the  second  inference  hence? 

A.  If  we  would  ever  keep  clear  from  this  sin,  let  us 
make  God  our  portion.  Ps.  xvi.  5,  6,  "The  Lord  is  the 
portion  of  mine  inheritance,  and  of  my  cup :  thou  main- 
tainest  my  lot."  And  labour  to  get  the  soul-satisfying 
comforts  of  his  Spirit.  John  iv.  14,  "But  whosoever 
drinketh  of  the  water  that  I  shall  give  him,  shall  never 
thirst,"  etc.  2  Cor.  vi.  10,  "As  having  nothing,  and  yet 
possessing  all  things." 

Q.  14.  What  is  the  la'st  inference  hence] 

A.  If  God  have  given  us  a  sufficiency  of  the  things  of 
this  life  for  our  necessity,  let  us  be  satisfied,  though  we 
want  other  things  for  our  delight.  1  Tim.  vi.  8,  "And 
having  food  and  raiment,  let  us  be  therewith  content." 
And  relieve  ourselves  by  an  expectation  of  those  better 
things  laid  up  in  heaven  for  us,  if  we  be  believers.  Jam. 
ii.  5,  "  Hath  not  God  chosen  the  poor  of  this  world,  rich 
in  faith,  and  heirs  of  the  kingdom,  which  he  hath  pro- 
mised to  them  that  love  him  ]" 
14* 


162  AN  EXPOSITION  OP 


OF  KEEPING  THE  LAW. 

Quest.  LXXXII.  Is  any  man  able  perfectly  to  keep 
the  commandments  of  God? 

Ans.  No  mere  man,  since  the  fall,  is  able  in  this 
life  perfectly  to  keep  the  commandments  of  God,  but 
doth  daily  break  them  in  thought,  word,  and  deed. 

Q.  1.  Wherein  does  the  perfect  keeping  of  God's  law 
consist? 

A.  It  consists  in  the  perfect  and  constant  conformity 
of  the  internal  and  external  actions  of  heart  and  life,  to 
every  command  of  God.  Gal.  iii.  10,  "  Cursed  is  every 
one  that  continuelh  not  in  all  things,  whicli  are  written 
in  the  book  of  the  law  to  do  them."  Matt.  xxii.  37 — 39, 
'•Jesus  said  unto  him,  Thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  with  all  thy  soul,  and  with  all 
thy  mind.  This  is  the  first  and  great  commandment. 
And  the  second  is  like  unto  it,  Thou  shalt  love  thy  neigh- 
bour as  thyself." 

Q.  2.  But  if  a  man  commit  no  external  act  against  the 
law,  may  he  not  be  said  perfectly  to  keep  it,  although  in 
mind  or  thought  he  should  transgress] 

A.  No;  for  an  inward  motion  of  sin  in  the  heart,  that 
never  breaks  forth  into  act,  is  a  violation  of  the  law,  and 
brings  the  soul  under  the  curse  of  it.  Matt.  v.  21, 22,  "  Ye 
have  heard  that  it  was  said  by  them  of  old  time,  Thou 
shalt  not  kill;  and  whosoever  shall  kill,  shall  be  in  dan- 
ger of  the  judgment.  But  I  say  unto  you.  That  whosoever 
is  angry  with  his  brother  without  a  cause,  shall  be  in  dan- 
ger of  the  judgment,"  etc.  And  ver.  27,  28,  "Ye  have 
heard  that  it  was  said  by  them  of  old  time.  Thou  shalt 
not  commit  adultery.  But  I  say  unto  you.  That  whoso- 
ever looketh  on  a  woman  to  lust  after  her,  hath  com- 
mitted adultery  with  her  already  in  his  heart." 

Q.  3.  May  not  a  man  keep  the  law,  if  he  keep  some 
of  its  commands,  though  he  cannot  keep  every  one  of 
them  punctually] 

A.  No,  he  cannot;  for  the  transgression  of  any  one 
command  in  the  least  degree,  is  a  breach  of  all,  and  brings 
the  curse  of  the  whole  upon  a  man's  soul.  Jam.  ii.  10, 
"  For  whosoever  shall  keep  the  whole  law,  and  yet  offend 
in  one  point,  he  is  guilty  of  all." 


THE  assembly's  CATECHISM.  163 

Q.  4.  Was  the  law  never  kept  by  any  since  it  was 
made? 

A.  Yes,  Adam  in  his  innocent  state  kept  it,  for  he  was 
made  upright.  Eccl.  vii.  29,  "God  made  man  upright,"' 
etc.  And  Christ  perfectly  kept  it.  Matt.  v.  17,  "Think 
not  that  I  am  come  to  destroy  the  law  or  the  prophets :  I 
am  not  come  to  destroy,  but  to  fulfil." 

Q.  5.  What  is  the  first  reason  why  no  mere  man  in 
this  life  can  fulfil  and  keep  the  law  of  God  perfectly? 

A.  It  is  because  the  law  of  God  is  perfect,  and  the  best 
of  men  in  this  life  are  imperfect.  Ps.  xix.  7,  "The  law 
of  the  Lord  is  perfect,"  etc.  Eccl.  vii.  20,  "For  there 
is  not  a  just  man  upon  earth,  that  doth  good,  and  sinneth 
not." 

Q.  6.  But  may  not  men  perfectly  keep  it,  when  born 
of  God  ? 

A.  No;  because  even  in  the  regenerate  there  is  a  law 
of  sin,  which  wars  against  the  law  of  God.  Gal.  v.  17, 
"For  the  flesh  lusteth  against  the  Spirit,  and  the  Spirit 
against  the  flesh,"  etc.  Rom.  vii.  22, 23,  "  For  I  delight 
in  the  law  of  God  after  the  inward  man.  But  I  see  an- 
other law  in  my  members  warring  against  the  law  of  my 
mind,"  etc.  And  though  they  are  said  not  to  sin,  1  John 
iii.  9,  ("Whosoever  is  born  of  God,  doth  not  commit 
sin,")  that  is  not  to  be  taken  absolutely,  but  compara- 
tively, as  they  once  did,  and  others  still  do. 

Q.  7.  But  did  not  Christ  command  the  young  man  to 
keep  the  law? 

A.  It  is  true  that  Christ  did  put  the  young  man  upon 
this  task.  Matt.  xix.  17,  "  If  thou  wilt  enter  into  life,  keep 
the  commandments."  But  it  was  not  on  a  supposition 
that  he  was  able  to  do  it,  but  to  convince  him  of  the  im- 
possibility of  justification  in  that  way. 

Q.  8.  But  does  not  the  apostle  say,  that  the  righteous- 
ness of  the  law  is  fulfilled  in  believers? 

A.  It  is  true  the  apostle  does  say  so,  Rom.viii.  4,  but 
the  meaning  is  not,  that  we  fulfil  it  in  our  own  persons 
by  our  complete  obedience  to  it,  but  it  is  fulfilled  in  us 
by  our  union  with  Christ,  who  perfectly  kept  it;  and  that 
righteousness  of  the  law  which  is  in  Christ,  becomes  ours 
by  God's  imputation  of  it  to  us.  Rom.  iv.  23,  24,  "Now 
it  was  not  written  for  his  sake  alone,  that  it  was  imputed 
to  him;  but  for  us  also  to  whom  it  shall  be  imputed,  if 


164  AN   EXPOSITION   OF 

we  believe  on  him  that  raised  up  Jesus  our  Lord  from 
the  dead." 

Q.  9.  What  is  the  first  inference  hencel 

A.  That  justification  by  our  own  works  is  utterly  im- 
possible to  the  holiest  of  men.  Gal.  ii.  16,  "  For  by  the 
works  of  the  law  shall  no  flesh  be  justified."  Ps.  cxxx. 
.>,  "  If  thou,  Lord,  shouldst  mark  iniquities,  0  Lord,  who 
shall  stand?" 

Q.  10.  What  is  the  second  inference  hence? 

A.  Hence  we  learn  what  an  infinite  mercy  it  is,  that 
God  sent  Jesus  Christ  made  under  the  law.  Gal.  iv.  4, 5, 
'■'■  But  when  the  fulness  of  time  was  come,  God  sent  forth 
his  Son  made  of  a  woman,  made  under  the  law,"  etc.,  to 
do  for  us  what  we  could  never  do  for  ourselves.  Rom. 
viii.  3,  4,  "  For  what  the  law  could  not  do,  in  that  it  was 
weak  throuorh  the  flesh,  God  sending  his  own  Son  in 
the  likeness  of  sinful  flesh,  and  for  sin  condemned  sin  in 
the  flesh:  that  the  righteousness  of  the  law  might  be  ful- 
filled in  us,  who  walk  not  after  the  flesh,  but  after  the 
Spirit." 

Q.  11.  What  is  the  third  inference  hence? 

A.  That  the  dreadful  curse  must  needs  lie  on  all  unbe- 
lievers that  are  out  of  Christ.  John  iii.  36,  "  He  that  be- 
lieveth  not  the  Son,  shall  not  see  life;  but  the  wrath  of 
God  abideth  on  him."  And  that  seek  their  justification 
by  the  deeds  of  the  law.  Gal.  iii.  10,  "For  as  many  as 
are  of  the  works  of  the  law,  are  under  the  curse,"  «&c. 

Q.  12.  What  is  the  fourth  inference  hence? 

A.  What  a  deluge  of  sin  and  misery  broke  in  upon  the 
whole  world  by  the  fall  of  Adam,  by  which  he  and  all  his 
posterity  were  plunged  under  both.  Rom.  v.  12,  "  Y\  here- 
fore,  as  by  one  man  sin  entered  into  the  world,  and  death 
by  sin;  and  so  death  passed  upon  all  men,  for  that  all 
have  sinned." 

Q.  13.  W^hat  is  the  fifth  inference  hence?  ^ 

A.  That  the  popish  doctrines  of  merits,  and  works  of 
supererogation  are  false  and  groundless  doctrines,  spring- 
ing out  of  the  ignorance  and  pride  of  man's  heart. 

Q.  14.  What  is  the  last  inference  hence? 

A.  That  all  God's  people  should  sigh  under  their  un- 
happy necessity  of  sinning.  Rom.  vii.  24,  "O  wretched 
man  that  I  am,  who  shall  deliver  me  from  the  body  of 
this  death!"     And  long  to  be  with  Christ  in  the  perfect 


THE  assembly's  CATECHISM.  165 

State.  Heb.  xii.  23,  '-And  to  the  spirits  of  just  men  made 
perfect.-' 

OF  THE  INEQUALITY  OF  SIN. 

Quest.  LXXXIII.  Are  all  transgressions  of  the  law 
equally  heinous? 

Ans.  Some  sins  in  themselves,  and  by  reason  ot 
several  agffravations,  are  more  heinous  in  the  sight 
of  God  than  others. 

Q   1    Whence  arises  the  first  difference  of  sinl 
a'  The  first  ditTerence,  hetween  one  sin  and  another, 
arises  from  ihe  immediate  object  against  which  the  sm 
is  committed:    on  this  account  sins  immediately  com- 
mitted against  God,  are  more  heinous  than  sins  com- 
mitted  immediately  against  man.  1  Sam.  ii.  25      U  one 
man  sin  against  another,  the  judge  shall  judge  hirn:  bu 
if  a  man  sin  ao-ainst  the  Lord,  who  shall  entreat  for  him? 
And  therefore" all  sins  against  the  first  table  are  greater 
than  those  against  the  second;  yet  there  are  crying  sins 
against  the  second. 

Q  2    What  is  the  first  sin  noted  for  a  heinous  sinf 
a'  The  sin  of  murder  is  in  scripture  set  down,  for  a 
heinous  and  crying  sin  in  its  own  nature.    Gen.  iv.  10, 
'.'The  voice  of  thy  brother's  blood  crieth  unto  me  from 
the  o-round."  ,  ^  .         .  - 

q"  3  What  other  sin  is  noted  for  a  crying  sinT 
A*  The  sin  of  oppression  is  noted  in  scripture  for  a 
cryincr  sin.  Hab.  ii.  U,  ''For  the  stone  shall  cry  out  of 
the  w"all,  and  the  beam  out  of  the  timber  shall  answer  it.^' 
Especially  the  oppression  of  the  widow  and  fatherless. 
Fxod  xxii  22  23,  ''Ye  shall  not  afflict  any  widow  or 
father'less  child.  If  thou  afflict  them  in  any  wise,  and 
they  cry  at  all  unto  me,  1  will  surely  hear  their  cry." 

Q.  4.   What  is  reckoned   in  scripture  a  heinous  sin 
acrainst  the  first  table!  _       ,,     ,    •         m^^  ie 

°A.  The  sin  of  atheism,  or  denying  the  being  of  God  is 
a  ^;  of  the  first  magnitude.  Job  xxxi.  28,  "This  also 
were  an  iniquity  to  be  punished  by  the  judge;  for  I  should 
have  denied  the  God  that  is  above."  This  was  the  sin 
of  Pharaoh.  Exod.  v.  2,  -'And  Pharaoh  said.  Who  is  the 
Lord,  that  I  should  obey  his  voice,  to  let  Israe  goT  i 
know  not  the  Lord,  neither  will  I  let  Israel  go. 
Q.  5.  What  other  sin  is  heinous  in  God  s  account? 


166  AN  EXPOSITION  OF 

A.  The  sin  of  idolatry  is  a  most  iieinous  sin,  and  goes 
nearer  to  the  heart  of  God  than  any  other  sins  do.  Ezek. 
vi.  9,  '-And  they  that  escape  of  yon,  shall  remember  me 
among  the  nations  whither  they  shall  be  carried  captives: 
because  I  am  broken  with  their  whorish  heart  which  hath 
departed  from  me,  and  with  their  eyes,  which  go  a 
whoringaftertheiridols,  and  they  shall  loathe  themselves 
for  the  evils  which  they  have  committed  in  all  their 
abominations.'^  .Ter.  xliv.  4,  "O  do  not  this  abominable 
thing  that  I  hate." 

Q.  6.  What  is  the  most  heinous  of  all  the  sins  in  the 
world  ] 

A.  The  sin  against  the  Holy  Ghost  is  the  most  heinous 
of  all  sins,  and  shall  never  be  forgiven.  Mat.  xii.  31, 
''All  manner  of  sin  and  blasphemy  shall  be  forgiven 
unto  men;  but  the  blasphemy  against  the  Holy  Ghost 
shall  not  be  forgiven  unto  men."'* 

Q.  7.  Whence  does  scripture  aggravate  sin? 

A.  The  Spirit  of  God  in  scripture  aggravates  and  esti- 
mates sin  from  the  degree  of  light  and  knowledge  men 
sin  against.  Luke  xii.  47,  "And  that  servant  which  knew 
his  Lord's  will,  and  prepared  not  himself,  neither  did 
according  to  his  will,  shall  be  beaten  with  many  stripes." 
John  XV.  22,  "  If  I  had  not  come  and  spoken  unto  them, 
they  had  not  had  sin;  but  now  they  have  no  cloak  for 
their  sin." 

Q.  8.  What  is  the  second  thing  that  aggravates  sin? 

A.  The  more  mercies  any  man  sins  against,  the 
greater  is  his  sin.  Rom.  ii.  4,  "Or  despisest  thou  the 
riches  of  his  goodness,  and  forbearance,  and  long-suffer- 
ing, not  knowing  that  the  goodness  of  God  leadeth  thee 
to  repentance?"  And  especially  when  it  is  against  spi- 
ritual mercies  and  means  of  salvation.  Heb.  ii.  3,  "How 
shall  we  escape,  if  we  neglect  so  great  salvation?"  etc. 

Q.  9.  Are  heinous  and  crying  sins  capable  of  forgive- 
ness] 

A.  Yes:  great  and  heinous  sins  are  capable  of  forgive- 
ness upon  true  repentance,  Isa.  i.  18,  "Though  your  sins 

*  This  sin  shall  not  lie  forgiven,  not  because  the  blood  of  Christ 
is  not  sufficient  to  wash  it  away,  for  his  blood  "cleanseth  from  all 
sin;"  but  because  those  who  are  guilty  of  it,  wilfully,  maliciously, 
and  perseveringly  reject  the  testimony  of  Christ  speaking  by  thd 
Holy  Ghost  in  lus  word.— £p. 


THE   assembly's  CATECHISM.  167 

be  as  scarlet,  they  shall  be  as  white  as  snow:  thoogh 
ihey  be  red  like  crimson,  they  shall  be  as  wool." 

Q.  10.  From  what  fountain  does  the  pardon  of  all  sins, 
both  great  and  small,  flow? 

A.  They  all  flow  from  the  free  grace  of  God.  Luke  vii. 
4"2,  "And  when  they  had  nothing  to  pay,  he  frankly  for- 
gave them  both."  And  through  the  meritorious,  satisfy- 
ing blood  of  Christ.  Eph.  i.  7,  -'In  whom  we  have  re- 
demption through  his  blood,  the  forgiveness  of  sins,  ac- 
cording to  the  riches  of  his  ojace." 

Q.  11.  What  is  the  first  inference  hence? 

A.  Though  some  sins  are  more  heinous  than  otherSj 
yet  no  sinner  should  absolutely  despair  of  mercy :  for  the 
vilest  have  been  pardoned.  1  Cor.  vi.  11,  "And  such 
were  some  of  you :  but  ye  are  washed,  but  ye  are  sancti- 
fied, but  ye  are  justified."  etc. 

Q.  1-2.  \"S  hat  is  the  second  infer^ice  hence? 

A.  That  there  are  different  degrees  of  torments  in  hell, 
proportioned  to  the  different  degrees  of  sins  on  earth. 
Malt.  xi.  21.  '22,  ••  Wo  unto  thee.  Chorazin.  wo  unto  thee. 
Bethsaida:  for  if  the  mighty  works  which  were  done  in 
you,  had  been  done  in  Tyre  and  Sidon.  thev  would  have 
repented  long  ago  in  sackcloth  and  ashes.  But  I  say  unto 
you.  It  shall  be  more  tolerable  for  Tyre  and  Sidon  at  the 
day  of  judgment,  than  for  you." 

Q.  13.  What  is  the  third  inference  hence? 

A.  That  great  sinners,  when  pardoned  and  received  to 
mercy,  should  excel  ail  others  in  love  to  Christ.  Luke 
vii.  43.  43,  ••  Which  cf  them  will  love  him  most  ?  Simon 
answered  and  said.  I  suppose  that  he  to  whom  he  forgave 
most.    And  he  said  unto  him.  Thou  hast  rightly  judged.'" 

Q.  14.  What  is  the  last  inference  hence? 

A.  Let  no  man  neg-lect  Christ,  because  his  sins  are 
not  so  heinous  as  others,  because  the  least  sin  without 
Christ  is  damning.  Rom.  vi.  23.  "For  the  wajes  of  sin 
is  death, ■■  etc.  And  greater  sinners  are  often  called,  when 
lesser  are  not.  Matt.  xxi.  31,  32,  "The  publicans  and 
harlots  go  into  the  kingdom  of  God  before  you.'' 

OF  THE  DEMERIT  OF  SIX. 

Quest.  LXXXIV.  What  doth  every  sin  deserve? 
Ans.  Every  sin  deserveth  God's  wrath  and  corse, 
both  in  this  life,  and  that  which  is  to  come. 


168  AN  EXPOSITION  OP 

Q.  1.  Wherein  does  the  evil  of  sin  principally  consistl 

A.  It  consists  principally  in  the  oirTence  it  g-jves,  and 
the  wrong-  it  does  to  God.  Psal.  li.  4,  "Against  thee,  thee 
only  have  I  sinned,  and  done  this  evil  in  thy  sight." 

Q.  2.  What  is  the  firsrt  offence  and  wrong  sin  does  to  God] 

A.  It  consists  in  its  enmity  to  God.  Rom.  viii.  7, 
'•'Because  the  carnal  mind  is  enmity  against  God,"  etc. 
Expressed  in  scripture  by  wgilking  contrary  to  him.  Lev. 
xxvi,  40,  "They  have  also  walked  contrary  to  me.'' 
Fig-hting  against  God.  Acts  v.  39,  "Lest  haply  ye  be 
even  found  to  fight  against  God."  And  resisting-  his 
Spirit.  Acts  vii.  51,  "Ye  do  always  resist  the  Holy 
Ghost." 

Q.  3.  Wherein  is  its  enmity  to  God  further  discovered 
in  scripture] 

A.  It  is  discovered  under  the  names  of  hatred  of  God. 
Rom.  i.  30,  "  Backbiters,  haters  of  God,"  etc.  Rebellion 
against  God.  1  Sam.  xv.  23,  "  For  rebellion  is  as  the  sin 
of  witchcraft,"  etc.  And  despising-  the  commandment 
of  God.  2  Sam.  xii.  9,  "Wherefore  hast  thou  despised 
the  commandment  of  the  Lord] 

Q.  4.  What  are  the  attributes  of  God  which  sin  wrongs? 

A.  It  wrongs  all  his  attributes,  for  it  slights  his  sove- 
reignty. Exod.  V.  2,  "And  Pharaoh  said.  Who  is  the 
Lord,  that  I  should  obey  his  voice,  to  let  Israel  go]" 
Resists  his  power.  1  Cor.  x.  22,  "Are  we  stronger  than 
he]"  Despises  his  goodness.  Rom.  ii.  4,  "  Or  despisest 
thou  the  riches  of  his  goodness]"  etc.  Taxes  his  justice. 
Ezek.  xviii.  25,  "  Yet  ye  say,  The  way  of  the  Lord  is  not 
equal,"  etc.  And  clouds  his  holiness.  James  ii.  7,  "Do 
not  they  blaspheme  that  worthy  name,  by  the  which  ye 
are  called  ]" 

Q.  5.  What  does  sin  deserve  in  the  course  of  justice 
from  God] 

A.  It  deserves  all  temporal  and  eternal  effects  of  God's 
wrath  on  the  souls  and  bodies  of  sinners,  all  w^hich  in 
scripture  go  under  the  name  of  death.  Rom.  vi.  23,  "For 
the  wages  of  sin  is  death,"  etc. 

Q.  6.  Can  these  sufferings  satisfy  God  for  all  this 
wrong  ] 

A.  No,  they  cannot,  and  therefore  they  must,  and 
shall  be,  eternal  on  the  damned.  Matt.  v.  26,  "Verily  I 
say  unto  thee,  Thou  shalt  by  no  means  come  out  thence 


169 

till  thou  hast  paid  the  uttermost  farthing."  Mark  ix. 
44,  "  Where  their  worm  dieth  not,  and  the  fire  18  not 
quenched.'"^ 

Q.  7.  Shall  all  sinners  bear  the  desert  of  their  sinsi 

A.  No,  all  that  are  out  of  Christ  shall,  but  Christ  has 
freed  believers  from  it.  John  iii.  18,  "He  that  believeth 
on  him  is  not  condemned,"  etc. 

Q.  8.  But  is  it  not  hard  that  sinners  should  suffer  eter- 
nally for  the  sins  of  a  few  years  ] 

A.  No,  it  is  not;  for  the  evil  of  sin  is  not  to  be  mea- 
sured by  the  time  in  which,  but  by  the  object  against 
which,  it  is  committed.  Psalm  li.  4,  5,  "Against  thee, 
thee  only  have  1  sinned,  and  done  this  evil  in  thy  sight,'' 
etc. 

Q.  9.  What  learn  we  hencel 

A.  Hence,  in  the  first  place,  we  learn  the  impossi- 
bility of  satisfying  God's  justice  for  the  least  sin  that 
ever  we  committed.  Job  vii.  20,  "I  have  sinned,  what 
shall  1  do  unto  thee]*'  etc.  Ps.  cxxx.  3,  •■  If  thou,  Lord^. 
shouldst  mark  iniquity,  0  Lord,  who  shall  stand]'-' 

Q.  10.  What  is  the  second  instruction  hence? 

A.  Hence  we  see  the  necessity  of  a  mediator  between 
God  and  ns.  Ps.  xl.  6,  7,  "  Sacrifice  and  offering  thou 
didst  not  desire,  etc.  Then  said  I,  Lo,  I  come:  in  the 
volume  of  the  book  it  is  written  of  me."' 

Q.  11.  What  is  the  third  instruction  hence] 

A.  That  the  greatest  suffering  is  rather  to  be  chosen 
than  the  least  sin.  Heb.  xi.  25,  "  Choosing  rather  to  suffer 
affliction  with  the  people  of  Gpd,  than  to  enjoy  the  plea- 
sures of  sin  for  a  season." 

Q.  12.  What  is  the  fourth  instruction  hence] 

A.  It  teaches  us  what  an  invaluable  mercy  the  full, 
free  and  final  remission  of  sin  is.  Psalm  xxxii.  1.  2, 
"' Blessed  *is  he  whose  transgression  is  forgiven,  and 
whose  sin  is  covered,"  etc. 

Q.  13.  What  is  the  fifth  instruction  hence] 

A.  It  vindicates  God  in  the  severest  strokes  on  sinners. 
Hos.  vi.  5,  "Therefore  have  I  hewed  them  by  the  pro- 
phets: I  have  slain  them  by  the  words  of  my  mouth,  and 
thy  judgments  are  as  the  light  that  goeth  forth." 

Q.   14.  What  is  the  last  instruction] 

A.  Hence  we  learn  the  infinite  nature  of  Christ's  suf- 
fering. Rom.  viii.  32  "  He  that  spared  not  bis  own  Son, 
15 


170  AN  EXPOSITION  OF 

hut  delivered  him  up  for  us  all;  how  sliall  he  not  with 
him  also  freely  give  us  all  things?" 

OF  WHAT  GOD  REQUIRES  OF  US. 

Quest.  LXXXV.  What  does  God  require  of  us, 
that  we  may  escape  his  wrath  and  curse  due  to  us 
for  sin? 

Ans.  To  escape  the  wrath  and  curse  of  God  due 
to  us  for  sin,  God  requires  of  us  faith  in  Jesus  Christ, 
repentance  unto  life,  with  the  diligent  use  of  all  the 
outward  means  whereby  Christ  communicates  to  us 
the  benefits  of  redemption. 

Q.  1.  What  are  the  things  required  of  us  to  escape 
God's  wrath  and  curse  due  to  us  for  sin? 

A.  The  things  required  of  us,  are,  first,  Faith  in  Jesus 
Christ.  Acts  xvi.  31,  "And  they  said,  Believe  on  the 
Lord  Jesus  Christ,  and  thou  shalt  be  saved,  and  thine 
house."  Secondly,  Repentance  from  sin.  Acts  iii.  19, 
"'Repent  ye  therefore,  and  be  converted,  that  your  sins 
may  be  blotted  out,"  etc.  Thirdly,  Diligent  striving  in 
the  use  of  all  God's  appointed  means.  Luke  xiii.  24, 
"  Strive  to  enter  in  at  the  straight  gate:  for  many,  1  say 
unto  you,  shall  seek  to  enter  in,  and  shall  not  be  able." 

Q.  2.  Are  these  things  which  God  requires  of  him  in 
man's  power  to  perform  1 

A.  Though  they  are  our  duties,  yet  we  have  no  power 
in  ourselves  by  nature  to  perform  them,  but  the  power  is 
of  God.  2  Cor.  iii.  5,  "  Not  that  we  are  sufiicient  of  our- 
selves to  think  any  thing  as  of  ourselves,  but  our  suffi- 
ciency is  of  God." 

Q.  3.  But  if  men  be  in  Christ,  and  justified  from  eter- 
nity, what  need  of  this? 

A.  Though  God  from  eternity  decreed,  and  Christ  long 
since  purchased,  the  salvation  of  the  elect;  yet  have  they 
no  union  with  Christ,  till  they  believe.  Eph.  iii.  17, 
"That  Christ  may  dwell  in  your  hearts  by  faith,  that  ye 
being  rooted  and  gronnded  in  love."  Nor  remission  of 
sin.  Acts  iii.  19,  "That  your  sins  may  be  blotted  out, 
when  the  times  of  refreshing  shall  come  from  the  pre- 
sence of  the  Lord."  But  lie  under  wrath,  as  others  do. 
Eph.  ii.  3,  "And  were  by  nature  the  children  of  wrath, 
even  as  others:"  ver.  12,  "That  at  that  time  ye  were 
flrithout  Christj  being  aliens  from  the  commonwealth  of 


THE  assembly's  CATECHISM.  171 

Israel,  and   strangers  from  the  covenants  of  promise, 
having  no  hope^  and  without  God  in  the  world." 

Q.  4.  If  it  be  God  only  that  can  work  these  graces  in 
us,  to  what  purpose  is  our  striving] 

A.  God's  working  does  not  exclude  man's  striving,  but 
the  more  excites  and  obligates  us  to  it.  Phil.  ii.  12,  13, 
'-'•  Work  out  your  own  salvation  with  fear  and  trembling: 
for  it  is  God  which  worketh  in  you  both  to  will  and  to 
do,  of  his  own  good  pleasure." 

Q.  5.  To  what  purpose  is  it  to  strive  in  the  use  of  means, 
except  we  know  we  were  elected  T 

A.  The  knowledge  of  our  election  is  not  antecedent  to 
our  diligence,  but  our  diligence  is  required  antecedently 
to  that  knowledge.  2  Pet.  i.  10,  "Wherefore  the  rather, 
brethren,  give  diligence  to  make  your  calling  and  election 
sure,""  etc. 

Q.  6.  Js  it  not  legal  to  put  natural  men  upon  striving 
in  the  use  of  means? 

A.  No,  it  is  not;  for  Christ  himself  enjoins  it.  Luke 
xiii.  24,  "  Strive  to  enter  in  at  the  straight  gate,"  etc.  And 
so  did  the  apostles  after  him.  Acts  viii.  22,  "Repent 
therefore  of  this  thy  wickedness,  and  pray  God,  if  per- 
haps the  thought  of  thy  heart  may  be  forgiven  thee." 

Q.  7.  Is  there  no  escaping  God's  wrath  and  curse  with- 
out faith  and  repentance? 

A.  No,  it  is  impossible  to  escape  them.  John  iii.  18, 
'■  He  that  believeth  not,  is  condemned  already."  Heb.  ii. 
3,  "How  shall  we  escape  if  we  neglect  so  great  salvation?" 

Q.  8.  But,  if  a  man  reform  his  life,  and  live  soberly 
and  justly  for  time  to  come,  may  he  not  in  that  way  es- 
cape God's  wrath  and  curse? 

A.  No,  sobriety  and  reformation  are  duties,  but  it  is 
faith  and  regeneration  that  puts  men  into  Christ,  and 
out  of  danger.  Matt.  v.  20,  "  Except  your  righteousness 
shall  exceed  the  righteousness  of  the  Scribes  and  Phari- 
sees, ye  shall  in  no  case  enter  into  the  kingdom  of  hea- 
ven." Tit.  iii.  5,  "  Not  by  works  of  righteousness  which 
we  have  done,  but  according  to  his  mercy  he  saved  us, 
by  the  washing  of  regeneration,  and  renewing  of  the  Holy 
Ghost." 

Q.  9.  Do  all  believing  and  penitent  sinners  escape 
God's  wrath  and  curse? 

Ak  Yes,  they  do,  and  shall  for  ever  escape  it.  Rom. 


172  AN  EXPOSITION  OP 

viii.  I,  "  There  is  therefore  now  no  condemnation  to  them 
which  are  in  Christ  Jesus,"  etc.  Col.  i.  12,  13,  "  Give 
thanks  unto  God  the  Father,  which  hath  made  us  meet 
to  he  partakers  of  the  inheritance  of  the  saints  in  light; 
who  hath  delivered  us  from  the  power  of  darkness,  and 
hath  translated  us  into  the  kingdom  of  his  dear  Son." 
John  V.  24,  "He  that  heareth  my  word,  and  believeth 
on  him  that  sent  me,  hath  everlasting  life,  and  shall  not 
come  into  condemnation;  but  is  passed  from  death  unto 
life." 

Q.  10.  What  is  the  first  inference  hence? 

A.  Hence  it  appears  how  false  and  dangerous  the  an- 
tinomian  doctrine  is,  which  teaches  that  our  sins  are  par- 
doned before  they  are  committed,  or  we  either  believe  or 
repent;  contrary  to  Acts  xxvi.  18,  "To  open  their  eyes, 
and  to  turn  them  from  darkness  to  light,  and  from  the 
power  of  Satan  unto  God,  and  that  they  may  receive 
forgiveness  of  sins,  and  inheritance  among  them  which 
are  sanctified  by  faith  that  is  in  me."  James  v.  20,  "  He 
which  converteth  the  sinner  from  the  error  of  his  way, 
shall  save  a  soul  from  death,"  etc.  Acts  x.  43,  "  To  him 
give  all  the  prophets  witness,  that  through  his  name  who- 
soever believeth  in  him  shall  receive  remission  of  sins." 

Q.  11.  What  is  the  second  inference  hence? 

A.  Hence  it  follows  that  it  is  dangerous  on  the  one 
side,  not  to  strive  in  all  the  ways  of  duty  for  Christ  and 
salvation.  Luke  xiii.  24,  "  Strive  to  enter  in  at  the  straight 
gate;  for  many,  1  say  unto  you,  will  seek  to  enter  in,  and 
shall  not  be  able."  And  as  dangerous  on  the  other  side 
to  rest  in,  and  depend  on,  our  own  works  and  duties. 
Phil.  iii.  9,  "'And  be  found  in  him,  not  having  mine  own 
righteousness,  which  is  of  the  law;  but  that  which  is 
through  the  faith  of  Christ,  the  righteousness  which  is 
of  God  by  faith." 

Q.  12.  What  is  the  third  inference  hence? 

A.  Hence  we  learn  the  miserable  state  of  all  unbe- 
lievers, and  impenitent  persons;  the  curse  and  wrath  of 
God  lies  upon  them.  Gal.  iii.  10,  "For  as  many  as  are 
of  the  works  of  the  law  are  under  the  curse,"  etc.  And 
their  mittimus*  for  hell  is  already  made.  John  iii.  18, 
"He  that  believeth  not,  is  condemned  already." 

*  This  is  a  law  term ;  the  name  of  the  writ  by  which  a  magis- 
trate commits  an  offender  to  prison. — Ed. 


THi!  assembly's  catechism.  173 

Q.  13.  What  is  the  fourth  inference  hence? 

A.  Hence  we  learn  the  happy  state  into  which  faith 
and  repentance  bring  the  souls  of  men.  Acts  xiii.  38,  39, 
"By  him  all  that  believe  are  justified  from  all  things 
from  which  ye  could  not  be  justified  by  the  law  of  Mo- 
ses.*' 

OF  SAVING  FAITH. 

Quest.  LXXXVI.  What  is  faith  in  Jesus  Christ? 

Ans.  Faith  in  Jesus  Christ  is  a  saving  grace, 
whereby  we  receive  and  rest  upon  him  alone  for 
salvation,  as  he  is  offered  to  us  in  the  gospel. 

Q.  1.  What  is  the  root  or  cause  of  faith? 

A.  Not  the  power  of  man's  will.  Eph.  ii.  8,  "For  by 
grace  are  ye  saved  througli  faith,  and  that  not  of  your- 
selves; it  is  the  gift  of  God  ;"  but  the  Spirit  of  God.  Gal. 
V.  22,  "  But  the  fruit  of  the  Spirit  is  love,  joy,  long-suf- 
fering, gentleness,  goodness,  faith."  John  i.  12, 13,  "  But 
as  many  as  received  him,  to  them  gave  he  power  to  be- 
come the  sons  of  God,  even  to  them  that  believe  on  his 
name:  which  were  born,  not  of  blood,  nor  of  the  will  of 
the  flesh,  nor  of  the  will  of  man,  but  of  God." 

Q.  2.  How  does  the  Spirit  of  God  ordinarily  produce 
faith? 

A.  By  the  preaching  of  the  word  he  ordinarily  begets 
it.  Rom.  X.  17,  "Faith  cometh  by  hearing,  and  hearing, 
by  the  word  of  God;"  though  sometimes  he  does  it  im- 
mediately.* 

Q.  3.  Who  are  the  proper  subjects  of  faith? 

A.  Convinced  and  sensible  sinners  are  the  proper  sub- 
jects of  faith.  John  xvi.  8 — 10,  "And  when  he  is  come, 
ne  will  reprove  the  world  of  sin,  of  righteousness,  and 
of  judgment.  Of  sin,  because  they  believe  not  on  me: 
of  righteousness,  because  I  go  to  my  Father,  and  ye  see 
me  no  more :  of  judgment,  because  the  prince  of  this  world 
is  judged." 

Q.  4.  What  is  the  seat  or  habitation  of  faith? 

A.  Not  only  the  head  or  understanding,  but  princi- 
pally the  heart  and  will.  Rom.  x.  10,  "  With  the  heart 

*  It  is  thought  the  author,  by  this  last  remark,  refers  to  the  case 
of  infants,  who,  though  incapable  of  the  act  of  faith,  have  the  prin- 
ciple of  faith  implanted  in  their  souls  in  their  regeneration. — Ed. 
13* 


174  AN  EXPOSITION  OP     . 

man  believeth  unto  righteousness,"  etc.  Acts  viii.  37, 
"And  Philip  said,  If  thou  believest  with  all  thine  heart, 
thou  mayest." 

Q.  5.  But  is  not  the  assent  of  the  understanding  true 
faith? 

A.  The  mere  assent  of  the  understanding  to  the  truths 
of  scripture,  is  not  such  a  faith  as  will  save  the  soul. 
Jam.  ii.  19,  "Thou  believest  that  there  is  one  God,  thou 
doest  well;  the  devils  also  believe  and  tremble." 

Q.  6.  What  is  the  act  of  faith  that  justifies  a  sinner? 

A.  It  is  the  receiving  of  Christ,  by  the  full  and  hearty 
consent  of  the  heart,  that  justifies  us.  John  i.  12,  "But 
as  many  as  received  him,  to  them  gave  he  power  to  be- 
come the  sons  of  God,  even  to  them  that  believe  on  his 
name." 

Q.  7.  What  is  the  object  of  faith? 

A,  The  primary  object  of  faith  is  the  person  of  Christ, 
and  the  secondary  are  his  benefits.  Isa.  xl.  23,  "  Look 
unto  me,  and  be  saved,  all  the  ends  of  the  earth,"  etc. 
Phil.  iii.  8,  9,  "Yea,  doubtless,  and  I  count  all  things 
but  loss  for  the  excellency  of  the  knowledge  of  Christ 
Jesus  my  Lord:  for  whom  1  have  suflTered  the  loss  of  all 
things,  and  do  count  them  but  dung,  that  I  may  win 
Christ,  and  be  found  in  him,  not  having  mine  own  righ- 
teousness, which  is  of  the  law,  but  that  which  is  through 
the  faith  of  Christ  the  righteousness  which  is  of  God  by 
faith."' 

Q.  8.  May  not  a  man  look  partly  to  Christ,  and  partly 
to  his  own  works  and  duties,  for  righteousness? 

A.  No;  he  must  eye  Christ'only,  and  exclude  all  others, 
or  he  cannot  be  justified.  Phil.  iii.  9,  "And  be  found  in 
him,  not  having  mine  own  righteousness,  which  is  of  the 
law,  but  that  which  is  through  the  faith  of  Christ,  the 
righteousness  which  is  of  God  by  faith."  Rom.  iv.  5,  "  But 
to  him  that  worketh  not,  but  believeth  on  him  that  jns- 
tifieth  the  ungodly,  his  faith  is  counted  for  righteous- 
ness." 

Q.  9.  Is  it  enough  to  eye  the  person  of  Christ  only  in 
believing? 

A.  No,  we  must  eye  the  person  of  Christ,  as  clothed 
with  all  his  offices.  Acts  xvi.  31,  "And  they  said,  Be- 
lieve on  the  Lord  Jesus  Christ,  and  thou  shalt  be  saved, 
and  thine  house."     Our  ignorance  needs  him  as  a  pro- 


THE  assembly's  CATECHISM.  175 

phet,  our  guilt  as  a  priest^  our  sins  and  enemies  as  a 
king. 

Q.  10.  Is  true  faith  exclusive  of  all  fears  and  doubts? 

A.  No,  it  is  not,  but  true  believers  are  troubled  with 
many  fears  and  doubtings.  Isa.  1. 10,  ''  Who  is  he  among 
you  that  feareth  the  Lord,  that  obeyeth  the  voice  of  his 
servant,  that  walketh  in  darkness,  and  hath  no  light? 
let  him  trust  in  the  name  of  the  Lord,"  etc.  Mark  xi.  9, 
"And  straightway  the  father  of  the  child  cried  out  with 
tears,  Lord,  I  believe,  help  thou  mine  unbelief." 

Q.  11.  Is  no  man  actually  justified  till  he  believe? 

A.  No,  he  cannot  be  justified  actually  till  he  believe 
actually.  Gal.iii.22,  "But  the  scripture  hath  concluded 
all  under  sin,  that  the  promise  by  faith  of  Jesus  Christ 
might  be  given  to  them  that  believe."  John  iii.  18, 
"He  that  believeth  on  him  is  not  condemned;  but  he 
that  believeth  not  is  condemned  already,  because  he 
hath  not  believed  in  the  name  of  the  only  begotten  Son 
of  God." 

Q.  12.  Is  every  man  that  believes  justified  immedi- 
ately and  fully  upon  his  believing? 

A.  Yes,  he  is.  Rom.  v.  1,  "Therefore,  being  justified 
by  faith,  we  have  peace  with  God  through  our  Lord 
Jesus  Christ."  John  v.  24,  "  He  that  heareth  my  words, 
and  believeth  on  him  that  sent  me,  hath  everlasting  life, 
and  shall  not  come  into  condemnation;  but  is  passed  from 
death  unto  life." 

Q.  13.  What  is  the  true  character  or  description  of  h 
believer? 

A.  He  is  one  that,  having  been  convinced  of  his  sin 
and  misery,  and  of  his  own  and  all  other  creatures'  ina- 
bility to  save  him,  and  of  the  ability  and  willingness  of 
Christ  to  save  him,  lets  go  all  hold  and  dependence  on 
creatures,  and  his  own  righteousness,  and  casts  himself 
entirely  upon  Christ  for  righteousness  and  life." 

OF  THE  PROPERTIES,  SIGNS,  AND  MEANS  OF  FAITH. 

Q.  1.  What  is  the  first  property  of  faith? 

A.  It  is  a  most  precious  grace.  2  Pet.  i.  1,  "To  them 
that  have  obtained  like  precious  faith  with  us,"  etc.  And 
must  needs  be  so,  seeing  it  is  the  bond  of  our  union  with 
Christ.  Eph.  iii.  17,  "That  Christ  may  dwell  in  your 
hearts  by  faith,  that  ye  being  rooted  and  grounded  in 


l'?6  AN  EXPOSITION  OF 

love."  That  by  which  we  are  justified.  Rom.  v.  1, 
'^Therefore,  being  justified  by  faith,"  etc.  And  that  by 
which  our  souls  do  live.  Hab.  ii.  4,  '-'The  just  shall  live 
by  his  faith." 

Q.  2.  What  is  the  second  property  of  saving  faithi 

A.  The  second  property  of  faith  is,  that  it  is  the  Tiost 
useful  grace  in  this  world  to  a  believer,  it  being  the  soul's 
eye.  Heb.  xi.  27,  ^-  By  faith  he  forsook  Egypt,  not  fear- 
ing the  wrath  of  the  king:  for  he  endured,  as  seeing  him 
who  is  invisible,"  etc.  Its  hand  to  apprehend  Christ. 
Phil/  iii.  11,  "That  1  may  apprehend  that  for  which  also 
1  am  apprehended  of  Christ  Jesus."  Its  cordial  in  rt 
fainting  season.  Ps.  xxvii.  13,  "1  had  fainted,  unless  I 
believed,"  etc. 

Q.  3.  What  are  the  foundations  that  support  faith] 

A.  The  first  foundation  or  prop  of  faith  is  the  powei 
of  God.  Rom.  iv.  20,  21,  "  He  staggered  not  at  the  pro- 
mise through  unbelief;  but  was  strong  in  faith,  giving 
glory  to  God.  And  being  fully  persuaded,  that  what  he 
had  promised,  he  was  able  also  to  perform."  Heb.  vii. 
25,  <•  He  is  able  also  to  save  them  to  the  uttermost  that 
come  unto  God  by  him,"  etc. 

Q.  4.  What  is  the  second  prop  of  faith? 

A.  The  truth  and  faithfulness  of  God  in  his  promises. 
Heb.  X.  23,  "  Let  us  hold  fast  the  profession  of  our  faith 
without  wavering,  for  he  is  faithful  that  hath  promised.'' 
Heb.  vi.  18,  "That  by  two  immutable  things,  in  which 
it  was  impossible  for  God  to  lie,  we  might  have  a  strong 
consolation,  who  have  fled  for  refuge  to  lay  hold  upon 
the  hope  set  before  us." 

Q.  5.  What  encourages  the  faith  of  the  saints'? 

A.  The  manifold  sweet  and  sensible  experience  of 
others.  Psal.  Ixxiv.  14,  "Thou  breakest  the  heads  of 
leviathan  in  pieces,  and  givest  him  to  be  meat  for  the 
people  inhabiting  the  wilderness."  And  especially  their 
own  experiences.  Joshua  xxiii.  14,  "Ye  know  in  all 
your  hearts,  and  in  all  your  souls,  that  not  one  thing  hath 
failed  of  all  the  good  things  which  the  Lord  your  God 
spake  concerning  you:  all  are  come  to  pass  unto  you, 
and  not  one  thing  hath  failed  thereof." 

Q.  6.   What  is  the  first  sign  of  a  weak  faith? 

A.  Staggering  in  our  assent  to  divine  truths  argues  the 
weakness  of  failh.  Rom.  iv.  20,  "  He  staggered  not  at 


THE  assembly's  CATECHISM.  177 

the  promise  of  God  through  unbelief^  but  was  strong  ia 
faith,"  etc. 

Q.  7.  What  is  the  second  si^n  of  a  weak  faith] 
A.  Inability  to  trust  in  God  in  time  of  danger,  evi- 
denced by  sinful  haste  to  avoid  it.  Isa.  xxviii.  16,  "He 
that  believeth  shall  not  make  haste." 

Q.  8.  What  is  the  third  sign  of  a  weak  faith  1 
A.  When  w^e  cannot  live  purely  by  faith,  except  we 
have  some  sensible  encouragement.  John  xx.  25,  "  Ex- 
cept I  shall  see  in  his  hand  the  print  of  the  nails,  and  put 
my  finger  into  the  print  of  the  nails,  and  thrust  my  hand 
into  his  side,  I  v/ill  not  believe." 

Q.  9.  What  is  the  fourth  sign  of  a  weak  faith] 
A.  When  a  new  temptation  makes  us  easily  let  go  out 
former  confidence.  Luke  xxiv.  21,  '•  But  we  trusted  that 
it  had  been  he  which  should  have  redeemed  Israel:  and 
besides  all  this,  to-day  is  the  third  day  since  these  things 
were  done." 

Q.  10.  What  is  the  fifth  sign  of  a  weak  faith] 
A.  The  prevalence  of  carnal  fears,  in  time  of  trouble, 
argues  weak  faith.    Matt.  viii.  26,  "And  he  saith  unto 
ihem,  Why  are  ye  fearful,  O  ye  of  little  faith]"  etc. 
Q.  11.  What  is  the  sixth  sign  of  a  weak  faith] 
A.  Too  much  carefulness  and  anxiety  about  the  things 
of  this  life.    Matt.  vi.  30,  "  Wherefore,  if  God  so  clothe 
the  grass  of  the  field,  which  to-day  is,  and  to-morrow  is 
cast  into  the  oven,  shall  he  not  much  more  clothe  you,  O 
ye  of  little  faith]" 

Q.  12.  What  is  the  first  benefit  of  a  strong  faith] 
A.  A  strong  faith  gives  much  glory  to  God,  Rom.  iv. 
19,  20,  "And  being  not  weak  in  faith,  he  considered  not 
his  own  body  now  dead,  when  he  was  about  a  hundred 
years  old,  neither  yet  the  de-adness  of  Sarah's  womb  :  he 
staggered  not  at  the  promise  of  God  through  unbelief; 
but  was  strong  in  faith,  givincf  glory  to  God." 

Q.  13.  What  is  the  second  benefit  of  a  strong  faith] 
A.  It  gives  the  soul  the  ravishing  foresight  and  fore- 
tastes of  heaven.  1  Pet.  i.  8,  "Whom  having  not  seen, 
ye  love;  in  whom  though  now  ye  see  him  not,  yet  be- 
lieving, ye  rejoice  with  joy  unspeakable,  and  full  of 
glory." 

Q.  14.  What  is  the  last  ofijce  faith  does  for  a  believer 
in  this  world] 


1  78  AN   EXPOSITION   OF 

A.  It  supports  and  encourages  him  at  deatli  by  the 
promiseSj  when  all  other  comforts  fail.  Heb.  xi.  13, 
'•These  all  died  in  faith,  not  having  received  the  pro- 
mises, but  having  seen  them  afar  off,  and  were  persuaded 
of  them,  and  embraced  them,  and  confessed  that  they 
were  strangers  and  pilgrims  on  the  earth.*' 

OF  SAVING  REPENTANCE. 

Quest.  LXXXVII.   What  is  repentance  nnto  life? 

Ans.  Repentance  unto  life  is  a  saving  grace, 
whereby  a  sinner,  out  of  a  true  sense  of  his  sin, 
and  apprehension  of  the  mercy  of  God  in  Christ, 
doth,  with  grief  and  hatred  of  his  sin,  turn  from  it 
unto  God,  with  full  purpose  of,  and  endeavour  after 
new  obedience. 

Q.  1.  Who  is  the  author  of  saving  repentance? 

A.  The  Spirit  of  God  is  the  author  of  it;  the  heart  by  na- 
ture is  so  hard,  that  none  but  the  Spirit  can  break  it.  Ezek. 
xxxvi.  26,  27,  "A  new  heart  also  will  1  give  you,  and 
a  new  spirit  will  I  put  within  you:  and  I  will  take  away 
the  stony  heart  out  of  your  flesh,  and  I  will  give  you  a 
heart  of  flesh.    And  I  M^ill  put  my  Spirit  within  you,"'  etc. 

Q.  2.  In  what  act  does  all  true  repentance  begin] 

A.  It  begins  in  a  true  sight  and  sense  of  sin,  and  the 
danger  and  misery  we  are  in  by  sin.  Acts  ii.  37,  "  Now 
when  they  heard  this,  they  were  pricked  in  their  hearts,"' 
etc. 

Q.  3.  W^hy  does  God  work  such  a  sense  of  sin  and 
misery? 

A.  He  does  it  to  make  Christ  desirable  in  the  sinner's 
eyes,  that  he  may  fly  to  him.  Matt.  ix.  12,  13,  "But 
when  Jesus  heard  that,  he  said  unto  them,  They  that  be 
whole  need  not  a  physician,  but  they  that  are  sick.  But 
go  ye  and  learn  what  that  meaneth,  I  will  have  mercy, 
and  not  sacrifice;  for  I  am  not  come  to  call  the  righteous, 
but  sinners  to  repentance."' 

Q.  4.  Is  the  sight  of  sin  sufficient  to  repentance'* 

A.  No:  there  must  be  apprehension  of  mercy  and  for- 
giveness with  God,  or  else  no  man  can  sincerely  repent. 
Rom.  ii.  4,  "Not  knowing  that  the  goodness  of  God 
leadeth  thee  to  repentance."  And  this  mercy  must  be 
ifiscerned  in  and  through  Christ.    Zech.  xii.  10,  "And 


THE  assembly's  CATECHISM.  179 

fhey  shall  look  upon  me  whom  they  havp  pierced,  and 
they  shall  mourn  for  him  as  one  mourneth  for  his  only 
son,  and  they  shall  be  in  bitterness  for  him  as  one  that 
is  in  bitterness  for  his  first-born."' 

Q.  5.  Wherein  does  repentance  chiefly  consist? 

A.  It  consists  in  real  inward  sorrow  for  sin,  as  com- 
mitted against  God.  Psalm  li.  3  4,  ''For  I  acknowledg-e 
my  transgressions,  and  my  sin  is  ever  before  me.  Against 
thee,  thee  only  have  I  sinned,  and  done  this  evil  in  thy 
sight,"  etc.  A  loathing  of  ourselves  for  it.  Ezek.  xxxvi. 
31,  -^And  shall  loathe  yourselves  in  your  own  sight,  for 
your  iniquities,  and  for  your  abominations."  And  of  our 
best  duties  as  sinful  and  insufficient  things.  Isa.  Ixiv.  5. 
6,  "  We  are  all  as  an  unclean  thing;  and  all  our  righte- 
ousnesses are  as  filthy  rags,"  etc. 

Q.  6.  Wherein  else  does  it  consist? 

A.  In  turning  from  sin,  as  well  as  grieving  for  it.  Isa. 
Iv.  7,  •'  Let  the  wicked  forsake  his  way,  and  the  unrigh- 
teous man  his  thoughts,"  etc.  Prov.  xxviii.  13,  ^'  He  that 
covereth  his  sins,  shall  not  prosper;  but  whoso  confesseth 
and  forsaketh  them,  shall  have  mercy." 

Q.  7.  Is  turning  from  sin  sufficient! 

A.  No;  that  is  but  the  negative  part  of  religion:  there 
must  be  also  a  sincere  turning  to  God.  Psalm  cxix.  59, 
'•I  thought  on  my  ways,  and  turned  my  feet  unto  thy 
testimonies."  Acts  xi.  23,  "And  exhorted  them  all, 
that  with  purpose  of  heart,  they  would  cleave  unto  the 
Lord." 

Q.  8.  Is  all  sorrow  for  sin  saving? 

A.  No;  there  is  a  repentance  that  does  no  ofood.  Matt. 
xxvii.  3,  '■  Then  Judas,  which  had  betrayed  him,  when 
he  savv  that  he  was  condemned,  repented  himself,"  etc. 
And  a  repentance  unto  life.  Acts  xi.  18,  "Then  hath 
God  also  to  the  Gentiles  granted  repentance  unto  life." 

Q.  9.  What  are  the  signs  of  true  repentance? 

A.  Fear  of  sin,  care  to  preserve  ourselves  from  it,  and 
zeal  to  honour  God  by  new  obedience.  2  Cor.vii,  11,  "For. 
behold,  this  self-same  thing,  that  ye  sorrowed  after  a 
godly  sort,  what  carefulness  is  wrought  in  you,  yea,  what 
clearing  of  yourselves,  yea,  what  indignation,  yea,  what 
fear,  yea,  what  vehement  desire,  yea,  what  zeal,  yea,  what 
revenge:  in  all  things  you  have  approved  yourselves  to 
be  clear  in  this  matter." 


ISO  AN  EXPOSITION  OF 

Q.  10.  Is  there  a  necessity  of  repentance  in  order  to 
forgiveness  1 

A.  Yes,  there  is,  and  they  are  therefore  conjoined  in 
scripture.  Acts  v.  31 ,  "For  to  give  repentance  to  Israel, 
and  forgiveness  of  sins.'^  And  destruction  threatened  to 
the  impenitent.  Luke  xiii,  3,  "  Except  ye  repent,  ye  shall 
all  likewise  perish.'* 

Q.  11.  What  is  the  first  inference  hence? 

A.  That  it  is  a  false  doctrine,  which  teaches  us  that 
sins  are  actually  forgiven  from  eternity,  and  that  there- 
fore there  is  no  need  either  of  repentance  or  prayer,  save 
only  for  the  manifestation  of  pardon. 

Q.  12.  What  is  the  second  inference  hence? 

A.  That  a  hard  heart  is  a  dreadful  sign  of  a  lost  state 
nf  soul.  Rom.  ii.  5,  "  But  after  thy  hardness  and  impeni- 
tent heart,  treasurest  up  unto  thyself  wrath  against  the 
day  of  wrath,  and  revelation  of  the  righteous  judgment 
of  God." 

Q.  13.  W^hat  is  the  last  inference  hence? 

A.  That  there  is  no  cause  to  despair  of  the  vilest  sin- 
ner, seeing  there  is  povrer  enough  in  the  Spirit  of  God  to 
break  the  hardest  heart.  Ezek.  xxxvi.  26,  "1  will  take 
away  the  stony  heart  out  of  your  flesh,  and  I  will  give 
you  a  heart  of  flesh." 

OF  CHRIST'S  ORDINANCES. 

Quest.  LXXXVIII.  What  are  the  outward  and 
ordinary  means  whereby  Christ  communicates  to  us 
the  benefits  of  redemption? 

Ans.  The  outward  and  ordinary  means  whereby 
Christ  communicates  to  us  the  benefits  of  redemp- 
tion, are  his  ordinances,  especially  the  word,  sacra- 
ments, and  prayer;  all  which  are  made  effectual  to 
the  elect  for  salvation. 

Q.  1.  What  makes  any  thing  become  a  divine  ordi- 
nance? 

A.  The  institution  or  appointment  of  God,  is  that 
alone  which  makes  a  divine  ordinance.  Matt,  xxviii.  20, 
"Teaching  them  to  observe  all  things  whatsoever  1  have 
commanded  you,"  &c. 

Q.  3.  Are  "the  institutions  of  all  ordinances  alike  clear 
ia  scripture? 


ECHISlVt.  181 

A.  No,  some  are  more  explicitly  and  clearly  rerealed 
in  scripture  than  others;  as  the  Lord's  supper  is  more 
clear  than  baptism  :*  but  whatever  hath  scripture- warrant 
in  the  words  or  consequence,  is  of  divine  appointment. 

Q.  3.  May  not  men  institute  ordinances  of  divine  wor- 
ship? 

A.  No;  this  in  scripture  iscondemned  as  will-worship. 
Col.  ii.  20, 21, 23,  "  Wherefore,  if  ye  be  dead  with  Christ, 
from  the  rudiments  of  the  world;  why,  as  though  living 
in  the  world,  are  ye  subject  to  ordinances,  (touch  not: 
taste  not;  handle  not;) — which  things  indeed  have  a  show 
of  wisdom  in  will-worship,  and  humility,  and  neglecting 
of  the  body;  not  in  any  honour  to  the  satisfying  of  the 
fleshi" 

Q.  4.  Why  cannot  man  institute  a  divine  ordinance! 

A.  He  cannot  do  it,  because  it  is  the  prerogative  be- 
longing to  Christ's  kingly  office.  Matt,  xxviii. 20,  "Teach- 
ing them  to  observe  all  things  whatsoever  I  have  com- 
manded you.'^ 

Q.  5,  For  what  other  reason  cannot  man  do  iti 

A.  Because  he  cannot  bless  them,  and  make  them  ef- 
fectual to  their  ends,  but  they  will  be  in  vain.  Matt.  xiii. 
9,  "But  in  vain  do  they  worship  me,  teaching  for  doc- 
trines the  commandments  of  men."' 

Q.  6.  Why  are  the  ordinances  called  means  of  salvation! 

A.  Because  by  and  through  them,  the  Spirit  of  the 
Lord  conveys  spiritual  graces  into  men's  souls.  1  Cor. 
i.  21,  "  It  pleased  God  by  the  foolishness  of  preaching  to 
save  them  that  believe.'^  1  Cor.  iii.  5,  "Who,  then,  is 
Paul,  and  who  is  Apollos,  but  ministers  by  whom  ye  be- 
lieved, even  as  the  Lord  gave  to  every  man?' 

Q.  7.  Whence  is  the  virtue  of  ordinances'? 

A.  It  is  not  in  and  from  themselves,  or  the  gifts  and 
abilities  of  him  that  administers  them,  but  from  the  bless- 
ing and  Spirit  of  the  Lord.  1  Cor.  iii.  7,  "Neither  is  he 
that  planteth  any  thing,  neither  is  he  that  watereth,  but 
God  that  giveth  the  increase.'" 

Q.  8.  Do  all  God's  ordinances  attain  their  end? 

*  We  apprehend  that  the  author  here  has  reference  not  to  bap- 
tism viewed  simply  as  lo  the  fact  of  it  being  an  institution  of 
Christ,  but  as  to  llie  mode  in  which,  and  the  persons  to  whom  it 
should  be  administered. — Ed. 

16 


182  AN  EXPOSITION  OP 

• 

A.  Yes;  there  is  none  of  them  in  vain;  the  end  attained 
by  all,  is  the  salvation  or  damnation  of  all  that  come 
under  them.  Isa.  Iv.  10,  11,  "For,  as  the  rain  cometh 
down,  and  the  snow  from  heaven,  and  returnelh  not  thi- 
ther, but  watereth  the  earth,  and  maketh  it  bring  forth 
and  bud,  that  it  may  give  seed  to  the  sower  and  bread  to 
the  eater:  so  shall  my  word  be  that  goeth  forth  out  of  my 
mouth  :  it  shall  not  return  unto  me  void,  but  it  shall  ac- 
complish that  which  I  please,  and  it  shall  prosper  in  the 
thing  whereto  I  send  it."  2  Cor.  ii.  15, 16,  "  For  we  are 
unto  God  a  sweet  savour  of  Christ,  in  them  that  are  saved, 
and  in  them  that  perish.  To  the  one  we  are  the  savour 
of  death  unto  death ;  and  to  the  other  the  savour  of  life 
•unto  life,"  etc. 

Q.  9.  Are  instituted  ordinances  the  only  means  of  sal- 
vation] 

A.  They  are  not  the  only  means;  for  God  can  convert 
men  to  Christ  without  them.  Acts  ix.  4,  5,  "And  he  fell 
to  the  earth,  and  heard  a  voice,  saying  unto  him,  Saul, 
Saul,  why  persecutest  thou  me?  And  he  said,  Who  art 
thou.  Lord  ?  And  the  Lord  said,  I  am  Jesus  whom  thou 
persecutest:  it  is  hard  for  thee  to  kick  against  the 
pricks."  But  they  are  the  ordinary  standing  means, 
Rom.  X.  14,  15,  ^'How  then  shall  they  call  on  him  in 
whom  they  have  not  believed?  And  how  shall  they  be- 
lieve on  him  of  whom  they  have  not  heard]  And  how- 
shall  they  hear  without  a  preacher]  And  how  shall  they 
preach  except  they  be  sent?" 

Q.  10.  To  whom  are  the  ordinances  made  effectual  to 
salvation] 

A.  To  all  God's  elect  they  are  effectual  to  salvation, 
and  to  them  only.  Acts  xiii.  4S,  "As  many  as  were  or- 
dained to  eternal  life,  believed."  John  x.  2G,  "'But  ye 
believe  not,  because  ye  are  not  of  my  sheep,"  etc. 

Q.  11.  What  is  the  first  instruction  hence] 

A.  That  great  preparation  is  due  for  all  the  ordinances 
before  we  engage  in  them.  Job  xi.  13,- 14,  "If  thou  pre- 
pare thine  heart,  and  stretch  out  thy  hand  towards  him. 
If  iniquity  be  in  thine  hand,  put  it  far  away,  and  let  not 
wickedness  dwell  in  thy  tabernacles."  1  Chron.  xxix. 
18,  "And  prepare  their  heart  unto  thee." 

Q.  12.  What  is  the  second  inference  hence] 
•  A.  That  great  reverence  is  due  to  God's  ordinances, 


183 

when  we  are  actually  engaged  in  the  use  of  them.  Psalm 
Ixxxix.  7,  '•'  God  is  greatly  to  be  feared  in  the  assembly 
of  the  saintSj  and  to  be  had  in  reverence  of  all  them  that 
are  about  him." 

Q.  13.  What  is  the  third  inference  hence'? 

A.  That  those  people  that  want  ordinances,  are  in  a 
sad  and  deplorable  condition.  Eph.  ii.  11,  12,  "Where- 
fore remember  that  ye  being  in  time  past  Gentiles  in  the 
flesh,  who  are  called  uncircumcision  by  that  which  is 
called  the  circumcision  in  the  flesh  made  by  hands;  that 
at  that  time  ye  were  without  Christ,  being  aliens  from 
the  commonwealth  of  Israel,  and  strangers  from  the  co- 
venants of  promise,  having  no  hope,  and  without  God  in 
the  world." 

Q.  14.  What  is  the  last  instruction  hencel 

A.  That  those  that  perish  in  the  midst  of  ordinances 
and  means  of  salvation,  perish  with  aggravated  perdition. 
Matt.  xi.  23,  "And  thou,  Capernaum,  which  art  exalted 
uiito  heaven,  shalt  be  brought  down  to  hell;  for  if  the 
mighty  works,  which  have  been  done  in  thee,  had  been 
done  in  Sodom,  it  would  have  remained  until  this  day." 

OF  THE  WORD  READ  AND  HEARD. 

Quest.  LXXXIX.  How  is  the  word  made  efTec- 
tual  to  salvation  ? 

Ans.  The  Spirit  of  God  maketh  the  reading,  but 
especially  the  preaching  of  the  word,  an  effectual 
means  of  convincing  and  converting  sinners,  and  of 
building  them  up  in  holiness  and  comfort,  through 
faith  unto  salvation. 

Q.  1.  What  mean  you  by  the  wordl 

A.  By  the  word  is  meant  the  word  of  God,  committed 
to  writing  in  the  books  of  the  Old  and  New  Testaments, 
which  though  it  be  ministered  by  men,  yet  is  no  other 
than  the  very  word  of  God,  and  as  such  to  be  received. 
1  Thess.  ii.  13,  "For  this  cause  also  thank  we  God 
without  ceasing,  because  when  ye  received  the  word  of 
God,  which  ye  heard  of  us,  ye  received  it  not  as  the 
word  of  men ;  but  (as  it  is  in  truth)  the  word  of  God,"  etc. 

Q.  2.  Whence  is  the  efficacy  of  this  word? 

A.  It  is  wholly  from  the  Spirit  of  God  that  it  becomes 
effectual  to  any  man's  salvation.  1  Cor.  iii.  6,  7,  ''I  have 


184  AN  EXPOSITION  OF 

planted,  and  ApoUos  watered,  but  God  gave  the  increase; 
so  then,  neither  is  he  that  planteth  any  thing,  neither  he 
that  watereth;  but  God  that  giveth  the  increase." 

Q.  3.  Is  the  reading  of  the  scripture  an  ordinance  of 
God  for  men's  salvation? 

A.  Yes;  it  is.  Deut.  xvii.  19,  "And  it  shall  be  with 
him,  and  he  shall  read  therein  all  the  days  of  his  life, 
that  he  may  learn  to  fear  the  Lord  his  God,  to  keep  all 
the  words  of  this  law,  and  these  statutes  to  do  them." 
And,  in  reading  of  it,  God  sometimes  comes  in  by  his 
Spirit  to  men's  conversion.  Acts  viii.  27 — 29,  "And  he 
arose  and  went;  and  behold,  a  man  of  Ethiopia,  a  eunuch 
of  great  authority  under  Candace,  queen  of  the  Ethio- 
pians, who  had  the  charge  of  all  her  treasure,  and  had 
come  to  Jerusalem  for  to  worship,  was  returning,  and 
sitting  in  his  chariot,  read  Esaias  the  prophet.  Then  the 
Spirit  said  to  Philip,  Go  near,  and  join  thyself  to  this 
chariot,"  etc. 

Q.  4.  Is  the  hearing  of  the  word  a  means  of  salvation? 

A.  Yes;  it  is.  Isa.  liv.  3,  "Incline  your  ear,  and  come 
unto  me;  hear,  and  your  souls  shall  live,"  etc.  1  Cor.  i. 
"31,  "It  pleased  God  by  the  foolishness  of  preaching  to 
save  them  that  believe." 

Q.  5.  To  what  end  is  the  word  useful  to  men? 

A.  The  first  end  and  use  of  the  word  is  to  convince 
men  of  their  sin  and  misery  out  of  Christ.  I  Cor.  xiv.  24, 
25,  "  But  if  all  prophesy,  and  there  come  in  one  that  be- 
lieveth  not,  or  one  unlearned,  he  is  convinced  of  all,  he 
is  judged  of  all.  And  thus  are  the  secrets  of  his  heart 
made  manifest,"  etc. 

Q.  6.  What  is  it  useful  for  besides  conviction? 

A.  It  is  useful  for  conversion,  as  well  as  conviction. 
Ps.  xix.  7,  "  The  law  of  the  Lord  is  perfect,  converting 
the  soul,"  etc.  Acts  xxvi.  18,  "To  turn  them  from 
darkness  to  light,  and  from  the  power  of  Satan  unto 
God,"  etc. 

Q.  7.  Does  the  word  convince  and  convert  all  that 
hear  it? 

A.  No;  but  those  only  that  are  ordained  to  eternal 
life.  Acts  xiii.  48,  "As  many  as  were  ordained  to  eternal 
life  believed." 

Q.  8.  What  else  is  the  word  useful  for? ' 

A.  To  build  up  the  saints  to  perfection  in  Christ.  Eph. 


THE  assembly's  CATECHISM.  185 

iv.  11 — 13,  "And  he  gave  some,  apostles;  and  some,  pro- 
phets; and  some,  evangelists;  and  some,  pastors  and 
teachers;  for  the  perfecting  of  the  saints,  for  the  work  of 
the  ministry,  for  the  edifying  of  the  body  of  Christ:  till 
we  all  come  in  the  unity  of  the  faith,  and  of  the  know- 
ledge of  the  Son  of  God,  unto  a  perfect  man;  unto  the 
measure  of  the  stature  of  the  fulness  of  Christ."  Acts 
XX.  32,  "And  now,  brethren,  I  commend  you  to  God,  and 
to  the  word  of  his  grace,  which  is  able  to  build  you  up, 
and  give  you  an  inheritance  among  all  them  that  are 
sanctified." 

Q.  9.  May  the  common  people  read  the  scriptures? 
A.  Yes:  it  is  a  duty  commanded  by  Christ.  John  iii. 
39,  "  Search  the  scriptures,"  etc.  And  commended  by 
the  apostle.  Acts  xvii.  11,  "  These  were  more  noble  than 
those  in  Thessalonica,  in  that  they  received  the  word 
with  all  readiness  of  mind,  and  searched  the  scriptures 
daily,  whether  these  things  were  so." 

Q.  10.  Is  it  their  duty  or  liberty  also  to  preach  iti 
A.  No,  it  is  not;  for,  besides  abilities  for  that  work, 
there  must  be  a  call.  Rom.  x.  14,  15,  "How  shall  they 
hear  without  a  preacher  1     And  how  shall  they  preach 
except  they  be  sent?"  etc. 

Q.  11.  What  is  the  first  instructian  hence? 
A.  That  the  enjoyment  of  the  scriptures,  and  an  able 
faithful  ministry  to  expound  and  apply  them,  is  a  special 
mercy  to  any  people.  Ps.  cxlvii.  19,  20,  "He  showeth 
his  word  unto  Jacob,  his  statutes  and  judgments  unto 
Israel:  he  hath  not  dealt  so  with  any  nation;  and,  as  for 
his  judgments,  they  have  not  knovrn  them,"  etc. 
Q.  12.  What  is  the  second  instruction? 
A.  That  man  cannot  expect  special  and  spiritual  bless- 
ings from  God  in  the  wilful  neglect  of  the  ordinances. 
Prov.  xxviii.  9,  "  He  that  turneth  away  his  ear  from  hear- 
ing the  law,  even  his  prayer  shall  be  an  abomination." 
Q.  13.  W^hat  is  the  third  instruction? 
A.  That  sad  is  their  condition,  who  sit  all  their  days 
under  the  word  to  no  purpose.   2  Cor.  iv.  3,  4,    "But 
if  our  gospel  be  hid,  it  is  hid   to  them  that  are  lost; 
in  whom  the  god  of  this  world  hath  blinded  the  minds 
of  them  which  believe  not,  lest  the  light  of  the  glorious 
gospel  of  Christy  who  is  the  image  of  God^  should  shine 
into  them." 

16* 


186  AN   EXPOSITION   OF 

Q.  14.  What  is  the  last  instruction? 

A.  That  Christ's  ordinances  and  ministers  should  be 
most  welcome  to  the  people  to  whom  God  sends  them. 
Isa.  lii.  7,  "How  beautiful  upon  the  mountains  are  the 
feet  of  him  that  bringeth  good  tidings,  that  publisheth 
peace,  that  publisheth  salvation,  that  saith  unto  Zion, 
Thy  God  reigneth !" 

OF  THE  MANNER  OF  HEARING. 

Quest.  XC.  How  is  the  word  to  be  read  and  heard, 
that  it  may  become  effectual  to  salvation? 

Ans.  That  the  word  may  become  effectual  to  sal- 
vation, we  must  attend  thereto  with  diligence,  prepa- 
ration and  prayer,  receive  it  with  faith  and  love,  ky 
it  up  in  our  hearts,  and  practise  it  in  our  lives. 

Q.  1.  If  the  matter  we  read  or  hear  be  good,  is  not  that 
enough  for  our  salvation? 

A.  No  J  God  requires  that  the  word  be  read  and  heard 
in  a  due  manner;  and  the  manner  of  hearing  is  of  special 
regard  with  God.  Luke  viii.  18,  "Take  heed  therefore 
how  ye  hear,"  etc. 

Q.  2.  How  many  things  belong  to  the  due  manner  of 
hearing? 

A.  Three  sorts  of  duty  belong  to  it;  some  antecedent, 
as  preparation  and  prayer;  some  concomitant,  as  due 
diligence  and  retention;  and  some  subsequent,  as  prac- 
tice. 

Q.  3.  What  is  due  preparation  for  hearing? 

A,  It  consists  in  serious  consideration  of  the  greatness 
and  holiness  of  that  God,  whom  we  approach  in  hearing 
the  word.  Acts  x.  33,  "Now  therefore  we  are  all  here 
present  before  God,  to  hear  all  things  that  are  commanded 
thee  of  God."  And  awing  the  heart  even  to  a  degree  of 
holy  trembling  thereby.  Isa.  Ixvi.  22,  "To  him  will  I 
look,  even  to  him  that  is  poor  and  of  a  contrite  spirit,  and 
trembleth  at  my  word." 

Q.  4.  What  are  the  principal  considerations  thus  to  awe 
the  heart? 

A.  The  word  is  in  its  own  nature  a  heart-searching 
word.  Heb.  iv.  12,  "  For  the  word  of  God  is  quick  and 
powerful,  and  sharper  than  any  two-edged  sword,  piercing 
even  to  the  dividing  asunder  of  soul  and  spirit,  and  of  the 


THE  assembly's  CATECHISM.  187 

loints  and  marrow,  and  is  a  discerner  of  the  thoiights«and 
intents  of  the  heart."  And  that  eventually  it  will  be  the 
savour  of  life  or  death  to  us.  2  Cor.  ii.  16,  "To  the  one 
we  are  the  savour  of  death  unto  death;  and  to  the  other 
the  savour  of  life  unto  life,"  etc.  . 

Q.  5.  What  else  belongs  to  due  preparation  for  hearing  i 
A.  The  discharging  of  worldly  cares  from  the  heart. 
Matt  xiii.  7,  "And  some  fell  among  thorns,  and  the  thorns 
sprang  up  and  choked  them."  And  carnal  lusts.  Jam.  i. 
21  "  Wherefore  lay  apart  all  filthiness  and  superfluity  ot 
naughtiness,  and  receive  with  meekness  the  ingrafted 
word,  which  is  able  to  save  your  souls." 

Q.  6.  What  is  the  third  act  of  due  preparation! 
A  LoncriniT  after  the  word  for  further  communications 
of  giace  by  it.  1  Pet.  ii.  2,  "As  new-born  babes,  desire 
the  sincere  milk  of  the  word,  that  ye  may  grow  thereby.  ' 
Isa.  ii.  3,  "And  many  people  shall  go,  and  say,  borne 
ve  and  let  us  go  up  to  the  mountain  of  the  Lord,  to  the 
house  of  the  God  of  Jacob,  and  he  will  teach  us  of  his 
ways,  and  we  will  walk  in  his  paths:  for  out  of  Zion 
shall  go  forth  the  law,  and  the  word  of  the  Lord  trom 
Jerusalem."  .       •      ? 

Q.  7.  What  is  the  second  antecedent  duty  to  hearing  i 
A.  Prayer  is  an  antecedent  duty  to  hearing  the  word, 
and  that  both  for  the  assistance  of  the  minister.  2  Thess. 
iii.  1,  "Finally,  brethren,  pray  for  us,  that  the  word  of 
the  Lord  may  have  free  course,  and  be  glorified,  even  as 
it  is  with  you."  And  for  our  own  illumination,  Ps.  cxix. 
18,  "  Open  thou  mine  eyes,  that  I  may  behold  wondrous 
things  out  of  thy  law." 

Q.  8.  What  else  should  we  pray  for"? 
A.  That  God  would  pour  out  his  Spirit  with  the  word, 
accordincr  to  that  promise.    Prov.  i.  23,   "I  will  pour 
out  my  Spirit  unto  you,  1  will  make  known  my  words 
unto  you." 

Q.  9.  Does  unpreparedness  for  the  word  always  hinder 
its  efficacy  on  the  heart  1 

A.  No-  God  sometimes  is  found  of  them  that  sought 
him  not.  Isa.  Ixv.  1,  "1  was  found  of  them  that  sought 
me  not,"  etc.  But  it  is  a  sin  to  neglect  it,  and  needs 
pardon  of  God. 

Q.  10.  What  is  the  first  motive  to  prepare  for  solemn 

duties? 


188  AN   EXPOSITION  OP 

A».  That  it  arg-ues  the  sincerit}'^  of  the  heart,  and  in 
that  case  God  will  be  merciful  to  infirmities.  2  Chron. 
XXX.  18,  19,  "For  a  multitude  of  the  people,  even  a  mul- 
titude of  Ephraim  and  Manasseh,  Issachar  and  Zebulun 
had  not  cleansed  themselves,  yet  did  eat  the  passover, 
but  not  as  it  is  written:  wherefore  Hezekiah  prayed  for 
them,  saying,  The  good  Lord  be  merciful  towards  him 
that  preparelh  his  whole  heart  to  seek  the  Lord  God,  the 
God  of  his  fathers,  though  he  be  not  cleansed  according 
to  the  purification  of  the  sanctuary." 

Q.  11.  What  is  the  second  motive? 

A.  It  is  a  sweet  sign  that  God  will  make  that  duty 
successful,  for  which  the  heart  is  prepared.  Psalm  x.  17, 
'•Thou  wilt  prepare  their  heart:  thou  wilt  cause  thine 
ear  to  hear." 

Q.  12.  What  is  the  third  motive  to  preparation? 

A.  The  majesty  and  jealousy  of  God  to  whom  we  ap- 
proach, obligates  us  to  solemn  preparation.  Heh.  xii.  28, 
29,  '-Whereby  we  may  serve  God  acceptably,  with 
reverence  and  godly  fear;  for  our  God  is  a  consuming 
fire." 

Q.  13.  But  must  a  man  neglect  the  duty,  if  his  heart 
be  not  duly  prepared  for  it] 

A.  No;  for  that  would  be  to  add  a  new  sin  to  a  former, 
and  aggravate  it  the  more. 

Q.  14.  In  what  manner  must  the  prepared  heart  go  to 
the  word  1 

A.  Not  in  dependence  on  its  own  preparation,  but  upon 
the  Spirit's  assistance.  Ps.  Ixxi.  16,  "I  will  go  in  the 
strength  of  the  Lord  God,"  etc. 

Q.  15.  What  is  the  first  act  of  faith  due  to  the  word? 

A.  The  assenting  act  of  faith  is  required  to  the  word 
read  or  preached,  whereby  we  acknowledge  it  to  be  of 
divine  authority.  2  Tim.  iii.  16,  "And  without  contro- 
versy, great  is  the  mystery  of  godliness:  God  was  mani- 
fest in  the  flesh,  justified  in  the  Spirit,  seen  of  angels, 
preached  unto  the  Gentiles,  believed  on  in  the  world, 
received  up  into  glory."  2  Pet.  i.  21,  "  For  the  pro- 
phecy came  not  in  old  time  by  the  will  of  man:  but 
holy  men  of  God  spake  as  they  were  moved  by  the  Holy 
Ghost." 

Q.  16.  What  is  the  second  act  of  faith  required  of  us? 

A.  An  applying  act  of  faith  is  also  required  of  us. 


189 

Rom.  XV.  4,  "For  whatsoever  things  were  written  afore- 
time, were  written  for  our  learning-,  that  we  through  pa- 
tience and  comfort  of  the  scriptures  might  have  hope." 

Q.  17.  What  is  the  first  end  in  applying  the  word  1 

A.  It  is  first  to  he  applied  for  our  conviction  both  of 
sin  and  misery.  Acts  ii.  37,  "  Now  when  they  heard  this, 
they  were  pricked  in  their  hearts,  and  said  unto  Peter, 
and  to  the  rest  of  the  apostles,  Men  and  brethren,  what 
shall  we  do?" 

Q.  18.  What  is  the  second  end,  or  use  of  applying  it? 

A.  It  must  be  applied  for  our  guidance  and  direction 
to  Christ.  John  vi.  4,  5,  "  Every  man  therefore  that 
hath  heard,  and  hath  learned  of  the  Father,  cometh  unto 
me." 

Q.  19.  What  is  the  third  use  to  which  it  must  be  ap- 
plied! 

A.  We  must  apply  it  for  our  direction  through  the 
whole  course  of  Christian  duties.  2  Pet.  i.  19,  "We 
have  also  a  more  sure  word  of  prophecy,  whereunto  ye 
do  well  that  ye  take  heed,  as  unto  a  light  that  shineth 
in  a  dark  place,  until  the  day  dawn,  and  the  day  star 
arise  in  your  hearts." 

Q.  20.  To  what  other  use  must  we  apply  it? 

A.  It  must  be  applied  for  our  comfort  in  all  inward 
and  outward  troubles.  Rom.  xv.  4,  "  For  whatsoever 
things  were  written  aforetime,  were  written  for  our  learn- 
ing, that  we  through  patience  and  comfort  of  the  scrip- 
tures might  have  hope." 

Q.  21.  On  what  account  are  we  to  receive  it  with 
love? 

A.  We  are  to  love  it  for  its  Author's  sake,  because  it 
is  the  word  of  God.  Ps.  cxix.  159,  "  Consider  how  I  love 
thy  precepts,"  etc. 

Q.  22.  What  is  the  second  motive  to  love  the  word? 

A.  The  holiness  and  purity  of  it  deserves  and  engages 
our  love  to  it.  Ps.  cxix.  140,  "Thy  word  is  very  pure: 
therefore  thy  servant  loveth  it." 

Q.  23.  What  is  the  third  motive  to  engage  our  love  to 
it? 

A.  The  great  and  constant  usefulness  of  it  to  our 
souls,  as  that  without  which  we  cannot  subsist.  Job 
xxiii.  12,  "I  have  esteemed  the  words  of  his  mouth  more 
than  my  necessary  food." 


190  AN  EXPOSITION  OP 

Q.  24.  How  does  this  love  to  the  word  manifest  itself? 

A.  Our  love  manifests  itself  in  our  longings  after  it.  Ps. 
cxix.  20,  "  My  soul  breaketh  for  the  longing  that  it  hath 
unto  thy  judgments  at  all  times."  Our  diligent  attend- 
ance on  it.  Acts  X.  33,  "Immediately  therefore  I  sent 
unto  thee,  and  thou  hast  well  done  that  thou  art  come. 
Now  therefore  we  are  all  here  present  before  God,  to  hear 
all  things  that  are  commanded  thee  of  God." 

Q.  25.  How  are  faith  and  love  to  the  word  evidenced 
after  hearing  it? 

A.  By  preserving  it  carefully  in  our  hearts  and  memo- 
ries. Ps.  cxix.  11,  "Thy  word  have  I  hid  in  my  heart: 
that  I  might  not  sin  against  thee." 

Q.  26.  What  is  the  best  cure  for  a  bad  memory] 

A.  Labour  to  get  a  high  esteem  of  the  word,  and  an 
experimental  feeling  of  it,  and  frequently  meditate  on 
it.  Psalm  cxix.  16,  "I  will  delight  myself  in  thy  sta- 
tutes: I  will  not  forget  thy  word."  Psalm  cxix.  93,  "I 
will  never  forget  thy  precepts;  for  with  them  thou  hast 
quickened  me."  Psalm  cxix.  99,  "  Thy  testimonies  are 
my  meditation." 

Q.  27.  How  is  faith  and  love  to  the  word  principally 
manifested  after  hearing? 

A.  It  is  principally  manifested  by  bringing  forth  the 
fruits  of  it  in  our  lives.  Col.  i.  5,  6,  "  For  the  hope  which 
is  laid  up  for  you  in  heaven,  whereof  ye  heard  before  in 
the  word  of  truth  of  the  gospel,  which  is  come  unto  you, 
as  it  is  in  all  the  world,  and  bringeth  forth  fruit,  as  it 
doth  also  in  you,  since  the  day  ye  heard  of  it,  and  knew 
the  grace  of  God  in  truth." 

Q.  28.  What  is  the  use  of  all  this  ? 

A.  This  serves  to  reprove  our  formal  and  dead  hearing 
the  word,  and  excites  us  all  to  evidence  and  exercise 
more  faith,  love  and  obedience  in  hearing  it. 

OF  SACRAMENTS  AS  MEANS  OF  SALVATION. 

Quest.  XCI.  How  do  the  sacraments  become  ef- 
fectual means  of  salvation? 

Ans.  The  sacraments  become  effectual  means  of 
salvation,  not  from  any  virtue  in  them,  nor  in  him  that 
doth  administer  them;  but  only  by  the  blessing  of 
Christ,  and  the  working  of  his  Spirit,  in  Ihem  that 
by  faith  receive  them. 


191 

Q.  1.  What  is  the  meaning-  of  this  word  sacrament? 

A.  It  primarily  signifies  a  solemn  oath  taken  by  sol- 
diers when  they  enlist  themselves  under  a  prince  or  ge- 
neral; and  this  oath  was  mutual. 

Q.  2.  Why  do  we  use  it,  seeing  it  is  not  a  scripture 
word? 

A.  Though  the  word  be  not  found  in  scripture,  yet  the 
thing  intended  by  it  is,  and  that  brings  the  word  in  use; 
for  in  the  sacraments  God  obliges  himself  to  us  by  con- 
firming his  covenant  by  it.  Rom.  iv.  11,  "And  he  received 
the  sign  of  circumcision,  a  seal  of  the  righteousness  of 
faith,  which  he  had  yet  being  uncircumcised :  that  he 
might  he  the  father  of  all  them  that  believe,  though  they 
be  not  circumcised,  that  righteousness  might  be  imputed 
unto  them  also."  And  we  oblige  ourselves  to  God.  Rom.vi. 
3,  4,  "  Know  ye  not,  that  so  many  of  us  as  were  baptized 
into  Jesus  Christ,  were  baptized  into  his  death?  There- 
fore we  are  buried  with  him  by  baptism  into  death,  that, 
like  as  Christ  was  raised  up  from  the  dead  by  the  glory 
of  the  Father,  even  so  we  also  should  walk  in  newness 
of  life." 

Q.  3.  What  is  here  meant  by  salvation? 

A.  By  salvation  is  meant  our  complete  and  final  de- 
liverance from  sin  and  misery,  both  temporal  and  eternal. 
From  sin.  Matt.  i.  21,  '•  For  he  shall  save  his  people  from 
their  sins."  From  niisery.  1  Thess.  i.  10,  "  Even  Jesus, 
which  delivereth  us  from  the  wrath  to  come." 

Q.  4.  What  is  a  means  of  salvation? 

A.  A  means  of  salvation  signifies,  any  appointment  of 
God,  whereby  he  promotes  and  accomplishes  his  design 
of  saving  our  souls:  so  the  word  is  a  means.  Rom.  i.  16, 
"  For  I  am  not  ashamed  of  the  gospel  of  Christ,  for  it  is 
the  power  of  God  unto  salvation,  to  every  one  that  be- 
lieveth." 

Q.  5.  How  does  the  word  and  sacraments  differ  as 
means  of  salvation? 

A.  The  word  is  appointed  to  be  the  first  means  of  be- 
getting faith.  1  Cor.  iii.  5,  "'Who  then  is  Paul?  or  who 
is  Apollos?  but  ministers  by  whom  ye  believed,"  etc. 
Sacraments  are  to  seal  and  confirm  it.  Rom.  iv.  11,  "And 
he  received  the  sign  of  circumcision,  a  seal  of  the  righ- 
teousness of  faith,"  etc. 

Q.  6.  What  is  meant  by  an  effectual  means  of  salvat- 
tios? 


192  AN  EXPOSITION  OF 

A.  By  an  effectual  means,  is  meant  such  a  means  as 
fully  obtains  and  accomplishes  the  end  it  was  appointed 
for.  1  Thess.  ii.  13,  "Because  when  ye  received  the 
word  of  God,  which  ye  heard  of  us,  ye  received  it  not 
as  the  word  of  men 3  but  (as  it  is  in  truth)  the  word  of 
God,  M^hich  effectually  worketh  also  in  you  that  be- 
lieve." 

Q.  7.  Do  not  all  the  means  of  salvation  prove  effectual 
to  men] 

A.  Though  the  means  of  salvation  prove  effectual  to 
all  God's  elect,  yet  they  are  so  to  no  others.  Acts  xxviii. 
23,  24,  "And  when  they  had  appointed  him  a  day,  there 
came  many  to  him  into  his  lodging,  to  whom  he  ex- 
pounded and  testified  the  kingdom  of  God,  persuading 
them  concerning  Jesus,  both  out  of  the  law  of  Moses  and 
out  of  the  prophets  from  morning  till  evening.  And  some 
believed  the  things  which  were  spoken,  and  some  believed 
not." 

Q.  8.  Do  not  the  sacraments  save  all  that  partake  of 
them  ] 

A.  No,  they  do  not;  baptism  may  be  administered  to 
the  unregenerate.  Acts  viii.  23, ''  For  I  perceive  that  thou 
art  in  the  gall  of  bitterness,  and  in  the  bond  of  iniquity." 
And  the  Lord's  supper  may  be  received  unworthily.  1 
Cor.  xi.  27,  "  Wherefore  whosoever  shall  eat  this  bread, 
and  drink  this  cup  of  the  Lord  unworthily,  shall  be 
guilty  of  the  body  and  blood  of  the  Lord." 

Q.  9.  What  is  the  reason  they  do  not  prove  effectual 
to  all? 

A.  Because  their  virtue  and  efficacy  is  not  in  them- 
selves, but  in  God ;  for  we  see  they  work  as  God's  Spirit 
concurs,  or  not  concurs  with  them,  as  in  the  instance  be- 
fore given. 

Q.  10.  But  is  it  not  for  want  of  wnsdom,  holiness  or 
zeal  in  the  minister,  that  they  have  no  more  efficacy? 

A.  No;  it  is  not  principally,  or  only  thence;  for  it 
is  not  in  the  power  of  the  holiest  minister  in  the  world 
to  make  them  effectual.  1  Cor.  iii.  7,  "  Neither  is  he  that 
planteth  any  thing,  neither  is  he  that  watereth :  but  God 
that  giveth  the  increase." 

Q.  11.  Whence  is  it  that  sacraments  become  effectual? 

A.  It  is  only  from  the  Spirit  of  Christ  working  in  them, 
aaid  by  them  on  the  souls  of  men.  1  Cor.  xii.  13,  "For 


THE  assembly's  CATECHISM.  193 

by  one  Spirit  are  we  all  baptized  into  one  body,— and 
have  been  all  made  to  drink  into  one  Spirit.'- 

Q.  12.  ^Yhat  is  the  first  instruction  hence] 

A.  That  men  enjoying  all  the  ordinances  of  the  gospel, 
and  partakino-  of  the  sacraments  annexed  to  the  covenant 
of  orace,  may  yet  perish  forever.  1  Cor.  x.  3—5,  "And  did 
alfeatthe  same  spiritual  meat,  and  did  all  drink  the  same 
spiritual  drink;  (for  they  d»ank  of  that  spiritual  rock  that 
followed  them,  and  that  rock  was  Christ:)  but  with  many 
of  them  God  was  not  well  pleased;  for  they  were  over- 
thrown in  the  wilderness."  Luke  xiii.  26,  27,  "Then 
shall  ye  begin  to  say,  We  have  eaten,  and  drunk  in  thy 
presence,  and  thou  hast  taught  in  our  streets.  But  he 
shall  say,  I  tell  you,  I  know  not  whence  you  are;  depart 
from  me,  all  ye  workers  of  iniquity." 

Q.  13.   What  is  the  second  inferencel 

a!  That  men  should  not  idolize  some  ministers  for  the 
excellency  of  their  gifts,  and  despise  others,  seeing  it  is 
not  in  them  to  make  the  means  effectual. 

Q.  14.  What  is  the  last  inference! 

A.  That  in  all  our  attendance  upon  the  means  of  sal- 
vation, we  should  be  careful  to  beg  the  Spirit  and  bless- 
ing of  Christ,  without  which  they  cannot  be  effectual  to 
our  salvation. 

OF  THE  NATURE  OF  SACRAMENTS. 

Quest.  XCII.  What  is  a  sacrament? 

Ans.  A  sacrament  is  a  holy  ordinance  instituted 
by  Christ,  wherein  by  sensible  signs,  Christ  and  the 
benefits  of  the  new  covenant,  are  represented,  sealed, 
and  applied  to  believers. 

Q.  1 .  How  many  sorts  of  sacraments  are  found  in  scrip- 
ture? 

A.  Of  sacraments  there  are  two  sorts,  some  extraor- 
dinary and  transient,  as  the  fiery  pillar,  manna,  and  water 
out  of  the  rock.  1  Cor.  x.  1—4,  "Moreover,  brethren,  I 
would  not  that  ye  should  be  ignorant,  how  that  all  our 
fathers  were  under  the  cloud,  and  all  passed  through 
the  sea:  and  were  all  baptized  unto  Moses  in  the  cloud, 
and  in  the  sea:  and  did  all  eat  the  same  spiritual  meat, 
and  did  all  drink  the  same  spiritual  drink;  for  they  drank 
of  that  spiritual  rock  that  followed  them;  and  that  rock 
17 


194  AN  EXPOSITION  OP 

was  Christ."  And  some  ordinary  and  standinof,  as  cir- 
cumcision and  the  passover,  before  Christ;  and  baptism 
and  the  Lord's  supper,  since  Christ's  death. 

Q.  2.  How  many  things  are  to  be  considered  in  every 
sacrament"? 

A.  In  every  sacrament  five  things  must  be  considered. 
Firstly,  The  author.  Secondly,  The  parts.  Thirdly,  The 
union  of  those  parts.  Fourthly,  The  subjects.  Fifthly, 
The  ends  and  uses  of  it. 

Q.  3.  Who  is  the  author  of  the  sacraments? 

A.  The  Lord  Jesus  Christ  as  king  of  the  church,  by 
whose  sole  authority  baptism  was  instituted.  Matt,  xxviii. 
19,20,  "  Go  ye  therefore  and  teach  all  nations,  baptizing 
them  in  the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost;  teaching  them  to  observe  all  things 
whatsoever  I  have  commanded  you,'' etc.  And  the  Lord's 
supper.  1  Cor.  xi.  23,  24,  "For  I  have  received  of  the 
Lord,  that  which  also  I  delivered  unto  you,  that  the  Lord 
Jesus,  the  same  night  in  which  he  was  betrayed,  took 
bread ;  and  when  he  had  given  thanks,  he  brake  it,  and 
said,  Take,  eat,  this  is  my  body,  which  is  broken  for  you ; 
this  do  in  remembrance  of  me." 

Q.  4.  Are  the  old  sacraments  yet  in  being  and  use  in 
the  church? 

A.  No;  they  have  past  away,  and  the  new  come  in  their 
room.  Baptism  takes  the  place  of  circumcision.  Col.  ii. 
11, 12,  "In  whom  also  ye  are  circumcised  with  thecircum- 
cision  made  without  hands,  in  putting  off  the  body  of  the 
sins  of  the  flesh,  by  the  circumcision  of  Christ:  buried 
with  him  in  baptism,"  etc.  And  the  Lord's  supper  of 
the  passover.  1  Cor.  v.  7,  "  Purge  out  therefore  the  old 
leaven,  that  ye  may  be  a  new  lump,  as  ye  are  unleavened : 
for  even  Christ  our  passover  is  sacrificed  for  us." 

Q.  5.  Of  what  parts  does  every  sacrament  consist? 

A.  Every  sacrament  consists  of  two  parts,  one  external 
and  earthly;  another  internal  and  heavenly,  or  spiritual. 
Bread,  wine  and  water,  are  the  external;  Christ's  blood 
and  Spirit  the  internal  parts.  Rom.  vi.  3,  "  Know  ye  not 
that  so  many  of  us  as  were  baptized  into  Jesus  Christ, 
were  baptized  into  his  death?"  1  Cor.  xi.  25,  "This  cup 
is  the  New  Testament  in  my  blood,"  etc. 

Q.  6.  Wherein  consists  the  sacramental  union  of  these 
parts'? 


THE  assembly's  CATECHISM.  19-5 

A.  ft  consists  by  virtue  of  Christ's  institution  in  three 
things.  First,  In  apt  signification.  Secondly,  Firm  ob- 
signation.*=  And,  thirdly,  Real  exhibition  of  the  blessings 
signified  and  sealed. 

Q.  7.  What  are  the  blessings  signified  by  water  in 
baptism? 

A.  It  signifies  our  implantation  into  Christ,  and  com- 
munion with  him  in  his  death  and  resurrection.  Rom.  vi, 
4,  "Therefore  we  are  buried  with  him  by  baptism  into 
death,  that,  like  as  Christ  was  raised  up  from  the  dead 
by  the  glory  of  the  Father;  even  so  we  also  should  walk 
in  newness  of  life.'"  And  our  solemn  admission  into  the 
visible  church.  Gal.  iii.  26—29.  "For  ye  are  all  the 
children  of  God  by  faith  in  Christ  Jesus.  For  as  many 
of  you  as  have  been  baptized  into  Christ,  have  put  on 
Christ.  There  is  neither  Jew  nor  Greek,  there  is  nei- 
ther bond  nor  free,  there  is  neither  male  nor  female: 
for  ye  are  all  one  in  Christ  Jesus.  And  if  ye  be  Christ's, 
then  are  ye  Abraham's  seed,  and  heirs  according  to  the 
promise." 

Q.  8.  What  are  the  blessings  signified  by  bread  and 
winel 

A.  They  signify  Christ's  body  and  blood,  broken  and 
poured  out  for  us,  with  all  the  blessings  of  remission, 
peace  and  salvation  purchased  by  his  blood.  1  Cor.  x. 
16,  17,  "The  cup  of  blessing  which  we  bless,  is  it  not 
the  communion  of  the  blood  of  Christ]  The  bread  which 
we  break,  is  it  not  the  communion  of  the  body  of  Christ? 
For  we,  being  many,  are  one  bread,  and  one  body:  for  we 
are  all  partakers  of  that  one  bread." 

Q.  9.  Do  the  sacraments  seal,  as  well  as  signify  these 
things? 

A.  Yes,  they  do.  Rom.  iv.  11,  "And  he  received  the 
sign  of  circumcision,  a  seal  of  the  righteousness  of  the 
faith,"  etc.  Their  use  is  to  confirm  God's  covenant  with 
believers. 

Q.  10.  Who  are  the  proper  subjects  of  the  sacraments? 

A.  Believers  and  their  seed  are  the  subjects  of  bap- 
tism, but  adult  Christians  only  of  the  Lord's  supper. 
Acts  ii.  38,  39,  "Repent  and  be  baptized,  every  one  of 
you;  for  the  promise  is  unto  you,  and  to  your  children, 
and  to  all  that  are  afar  off,  even  as  many  as  the  Lord  our 

*The  act  of  sealing-. — Ed. 


196  AN  EXPOSITION  OF 

God  shall  call."  1  Cor.  xi.  28,  "  But  let  a  man  examine 
himself,  and  so  let  him  eat  of  that  bread,  and  drink  of  that 
cup." 

Q.  11.  What  is  the  main  use  and  end  of  sacramentsl 
A.  It  is  to  ratify  and  confirm  God's  covenant  to  be- 
lievers. Rom.  iv.  11,  "And  he  received  the  sign  of  cir- 
cumcision, a  seal  of  the  righteousness  of  the  faith,  that 
he  had  yet  being  uncircumcised,"  etc.  1  Cor.  xi.  26,  "  For 
as  often  as  ye  eat  this  bread,  and  drink  this  cup,  ye  do 
show  the  Lord's  death  till  he  come." 

Q.  12.  What  is  the  first  instruction  hencel 
A.  That  the  abuse  of  such  holy  and  solemn  mysteries, 
is  a  sin  of  dreadful  aggravation,  and  such  as  God  will 
punish.  1  Cor.  xi.  27,  '^Wherefore  whosoever  shall  eat 
this  bread,  and  drink  this  cup  of  the  Lord  unworthily, 
shall  be  guilty  of  the  body  and  blood  of  the  Lord." 
Q.  13.  What  is  the  second  instruction"? 
A.  Hence  we  learn  the  tender  care  and  love  of  Christ 
over  the  church,  in  instituting  such  useful  and  comforta- 
ble ordinances  for  us. 

OF  THE  NUMBER  OF  SACRAMENTS. 

Quest.  XCIIL  What  are  the  sacraments  of  the 
New  Testament? 

Ans.  The  sacraments  of  the  New  Testament  are, 
baptism,  and  the  Lord's  supper. 

Q.  1.  How  many  sacraments  has  Christ  appointed  in 
the  New  Testament"? 

A.  Christ  has  appointed  two,  and  no  more;  these  being 
sufficient  for  our  initiation  and  confirmation. 

Q.  2.  How  many  have  the  papists  added  to  them? 

A.  They  have  added  five  more:  namely,  confirmation, 
penance,,  ordination,  marriage,  and  extreme  unction. 

Q.  3.  What  is  their  sacrament  of  confirmation'? 

A.  It  is  the  anointing  of  the  baptized  with  chrism*  in 
the  forehead,  with  this  form  of  words;  I  sign  thee  with 
the  sign  of  the  cross,  and  confirm  thee  with  the  chrism 
of  salvation,  in  the  name  of  the  Father,  Son,  and  Holy 
Ghost. 

Q.  4.  What  is  their  ground  for  this  practice"? 

A.  The  abuse  of  that  scripture,  Heb.  vi.  2,  "  Of  the 

*The  name  of  die  oil  used  by  the  papists.— Ed. 


THE   assembly's  CATECHISM.  197 

doctrine  of  baptisms,  and  laying  on  of  hands,"  etc. 
Which,  by  a  figurative  speech,  expresses  the  whole 
standing  ministry  in  the  church,  by  laying  on  of  hands.* 
Q.  5  °  What  is  their  sacrament  of  penance] 
A.  It  is  repentance  manifested  by  outward  signs,  to 
which  the  word  of  absolution  co'ming,  makes  it  a  sacra- 
ment, misgrounded  on  John  xx.  23,  "  Whose-soever  sina 
ye  remit,  tTiey  are  remitted  unto  them;  and  whose-soever 
sins  ye  retain,  they  are  retained." 

Q.  6.  What  is  their  sacrament  of  brders,  or  ordination? 
A.  It  is  the  laying  on  of  hands  in  ordination  of  minis- 
ters, by  which  they  conceive  spiritual  grace  is  given;  by- 
mistake  of  2  Tim.  i.  6,  "  Wherefore  I  put  thee  in  remem- 
brance, that  thou  stir  up  the  gift  of  God  which  is  in  thee, 
by  the  putting  on  of  my  hands." 

Q.  7.  What  is  their  fourth  super-added  sacrament? 
A.  It  is  marriage,  grounded  upon  those  words  of  the 
apostle,  Eph.  v.  32,  "This  is  a  great  mystery;  but  I 
speak  concerning  Christ  and  the  church."  Which  only 
shows  a  similitude  of  our  union  with  Christ,  not  an  in- 
stituted sign  to  that  end. 

Q.  8.  What  is  their  fifth  super-added  sacrament? 
A.  Extreme  unction,  or  anointing  the  sick  near  death 
with  consecrated  oil,  grounded  on  Mark  vi.  13,  "And 
anointed  with  oil  many  that  were  sick,  and  healed  them." 
And  James  v.  14,  '•  Is  any  sick  among  you?  Let  him 
call  for  the  elders  of  the  church,  and  let  them  pray  over 
him,  anointing  him  with  oil  in  the  name  of  the  JiOrd." 
Which  are  neither  sacramental  rites,  nor  of  ordinary 
standinor  use  in  the  church,  but  extraordinary  and  tem- 
porary for  that  age. 

Q.  9.  What  learn  we  hence? 

A.  Hence  we  learn,  how  apt  men  are  to  corrupt  God's 
ordinances  by  their  superstitious  additions.  Matt.  xv.  9, 
"Teaching  for  doctrines  the  commandments  of  men." 
Q.  10.  What  is  the  second  instruction  hence? 
A.  How  just  and  necessary  our  separation  from  Rome 

*  Some  have  supposed,  from  the  fact  that  "  the  laying  on  of 
hands,"  is  mentioned  as  a  "first  principle"  or  fundamental  doctrine, 
that  the  apostle  by  it  figuratively  expresses  the  doctrine  of  the 
atonement  by  Christ,  in  allusion  to  Lev.  xvi.  21,  22,  compared 
with  Isa.  liii.  6.  With  this  import  of  the  expression  it  is  thought 
the  Hebrews  were  familiar. — Ed. 
17* 


19S  AN  EXPOSITION  OP 

is,  which  has  grossly  corrupted  God's  ordinances,  and  left 
men  no  other  remedy.  Rev.  xiii.  6,  "And  he  opened  his 
mouth  in  blasphemy  against  God,  to  blaspheme  his  name 
and  his  tabernacle,  and  them  that  dwell  in  heaven." 

Q.  11.  What  is  the  third  instruction^ 

A.  That  the  reformation  of  religion  is  an  invaluable 
mercy,  a  great  deliverance  from  spiritual  bondage.  Rev. 
xi.  19,  "And  the  temple  of  God  was  opened  in  heaven, 
and  there  was  seen  in  his  temple  the  ark  of  his  testament, 
and  there  were  lightnings,  and  voices,  and  thunderings, 
and  an  earthquake,  and  great  hail." 

Q.  12.  What  is  the  fourth  instruction? 

A.  That  Rome  shall  certainly  fall,  and  all  her  adhe- 
rents, for  the  horrid  injury  done  by  them  to  Christ  and 
the  souls  of  men.  Rev.  xviii.  20,  21,  "Rejoice  over  her, 
thou  heaven,  and  ye  holy  apostles  and  prophets;  for  God 
hath  avengecl  you  on  her.  And  a  mighty  angel  took  up 
a  stone  like  a  great  mill-stone,  and  cast  it  into  the  sea, 
saying,  Thus  with  violence  shall  that  great  city  Babylon 
be  thrown  down,  and  shall  be  found  no  more  at  all." 

WHAT  BAPTISM  IS. 

Quest.  XCIV.   What  is  baptism? 

Ans.  Baptism  is  a  sacrament,  wherein  the  wash- 
ing with  water,  in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost,  doth  signify  and  seal 
our  engrafting  into  Christ,  and  partaking  of  the  be- 
nefits of  the  covenant  of  grace,  and  our  engagement 
to  be  the  Lord's. 

Q.  1.  What  ig  the  external  part  of  baptism? 

A.  It  is  pure  unmixed  water.  Heb.  x.  22,  "And  our 
bodies  washed  with  pure  water."  And  therefore  it  is  a 
vile  practice  of  papists  to  add  oil,  salt  and  spittle  to 
water  in  baptism. 

Q.  2.  What  does  water  in  baptism  signify? 

A.  It  signifies  the  blood  of  Christ.  Rev.  i.  5,  "Unto 
him  that  loved  us,  and  washed  us  from  our  sins  in  his 
own  blood." 

Q.  3.  What  is  the  first  resemblance  it  has  to  Christ's 
blood? 

A.  In  the  freeness  of  it  to  all,  it  represents  the  unpur- 
chased blood  of  Christ.  Isa.  Iv.  1,  "Ho,  every  one  that 


THE  assembly's  CATECHISM.  199 

thirsteth,  come  ye  to  the  waters,  and  he  that  hath  no 
money;  come  ye,  buy  and  eat,  yea,  come,  buy  wine  and 
milk  without  money,  and  without  price." 

Q.  4.  "What  is  the  second  resemblance  to  Christ's 
blood? 

A.  It  resembles  it  in  its  refreshing  quality.  Water 
refreshes  the  thirsty;  so  does  Christ's  blood.  John  vi. 
35,  ''He  that  believeth  on  me,  shall  never  thirst." 

Q.  5.  What  is  the  third  resemblance  it  has  to  Christ's 
blood] 

A.  The  cleansing-  property  of  water  shows  the  purify- 
ing virtue  of  Christ's  blood.  Heb.  ix.  14,  "How  much 
more  shall  the  blood  of  Christ,  who,  through  the  eternal 
Spirit^  offered  himself  without  spot  to  God,  purge  your 
conscience  from  dead  works,  to  serve  the  living  God?" 

Q.  6.  What  is  the  fourth  resemblance  it  has  to  Christ's 
blood? 

A.  It  resembles  it  in  the  necessity  of  it;  for,  as  the 
body  cannot  live  without  water,  so  neither  can  the  soul 
without  Christ's  blood.  Heb.  ix.  23,  "It  was  therefore 
necessary  that  the  patterns  of  things  in  the  heavens 
should  be  purified  with  these,  but  the  heavenly  things 
themselves  with  better  sacrifices  than  these." 

Q.  7.  What  is  the  fifth  resemblance  of  water  to  the 
blood  of  Christ? 

A.  As  water  neither  refreshes  nor  purifies  the  body 
without  application;  so  neither  does  Christ's  blood  re- 
fresh or  purify  the  soul  till  applied.  1  Cor.  i.  30,  "But 
of  him  are  ye  in  Christ  Jesus,  who  of  God  is  made  unto 
us  wisdom  and  righteousness,  and  sanctification  and  re- 
demption." 

Q.  8.  Is  it  necessary  to  plunge  the  whole  body  under" 
water  in  baptizing  every  person? 

A.  The  word  [baptize]  signifying  to  wash,  as  well 
as  plunge,  a  person  may  be  truly  baptized  that  is  not 
plunged.  And  we  cannot  think,  by  the  circumstances 
of  time  and  place,  that  the  jailer,  in  the  night,  was  car- 
ried to  a  river  out  of  the  city.  Acts  xvi.  33,  "And  he 
took  them  the  same  hour  of  the  night,  and  washed  their 
stripes,  and  was  baptized,  he  and  all  his  straightway.'* 

*  In  addition  to  what  the  author  has  said,  it  may  be  remarked  that 
the  application  of  the  Spirit  is  represented  in  Scripture  by  sprin- 
kling or  pouring.    We  read  of  baptism  with  the  Holy  Ghost  in 


200  AN  EXPOSITION  OP 

Q.  9.  But  is  it  not  said,  John  iii.  23,  "That  John  also 
was  baptizinof  in  Enon,  near  to  Salim,  because  there  was 
much  water  there:  and  they  came,  and  were  baptized?" 

A.  The  word  there  signifies  many  waters,  that  is, 
springs  of  walers;*  which  are  known  by  travellers  to  be 
small,  not  capable  of  plunging  into. 

Q.  10.  What  are  the  benefits  accruing  to  us  by  baptism? 

A.  The  benefits  are  twofold :  some  external,  called  the 
fatness  of  the  olive-tree;  that  is,  ordinances,  and  visible 
membership.  Rom.  xi.  17,  "And  thou,  being  a  wild  olive 
tree,  wert  grafted  in  among  them,  and  with  them  par- 
takest  of  the  root  and  fatness  of  the  olive  tree."  And 
some  spiritual  and  saving.  1  Pet.  iii.  21 ,  "  The  like  figure 
whereunto,  even  baptism,  doth  also  now  save  us,  (not 
the  putting  away  the  filth  of  the  flesh,  but  the  answer  of 
a  good  conscience  towards  God)  by  the  resurrection  of 
Jesus  Christ." 

Q.  11.  What  engagements  are  laid  on  the  baptized? 

A.  They  are  engaged  to  be  the  Lord's  people  and  to 
walk  suitably  to  that  engagement.  Rom.  vi.  4,  "There- 
fore we  are  buried  with  him  by  baptism  into  death-  that 
like  as  Christ  was  raised  up  from  the  dead  by  the  glory 
of  the  Father,  even  so  we  also  should  walk  in  newness 
of  life." 

Q.  12.  Is  baptism  to  be  repeated,  as  the  Lord's 
supper? 

A.  No;    for  the   Lord's   supper  is  a  sacrament  for 

immediate  connexion  with  baptism  with  water,  and  we  find  lan- 
guage used  in  reference  to  the  former  which  conveys  the  idea  of 
sprinkling  or  pouring,  and  of  the  application  of  the  Holy  Ghost  to 
the  person,  and  not  of  the  person  to  the  water  as  in  immersion. 
Acts  i.  5,  "For  John  truly  baptized  with  water,  but  ye  shall  be 
baptized  ivith  the  Holy  Ghost  not  many  days  hence ;"  compared 
with  Acts  ii.  35,  "  Therefore,  being  by  the  right  hand  of  God  ex- 
alted, and  having  received  of  the  Father  the  promise  of  the  Holy 
Ghost,  hn  hath  shed  forth  this  which  ye  now  see  and  hear."  Acts 
xi.  15,  "And  as  I  began  to  speak,  the  Holy  Ghost  fell  on  them 
as  on  us  at  the  beginning."  Acts  ii  17,  "i  will  pour  out  my 
Spirit  upon  all  flesh."  Acts  x.  45,  "  On  the  Gentiles  also  was 
poured  out.  the  gift  of  the  Holy  Ghost."  See  also  Isaiah  Hi.  15, 
"  So  shall  he  sprinkle  many  nations."  Ezekiel  xxxvi.  35,  "Then 
will  I  .'iprinkle  clean  router  upon  you,  and  ye  shall  be  clean." — 
£d. 

*  Suited  to  the  numbers  tliat  waited  on  his  ministry. — Ed. 


THE  assembly's  CATECHISM.  201 

nourishing,  but  this  for  implantation.  Rom.  vi.  4,  5, 
''Therefore  we  are  buried  with  him  by  baptism  into 
death,  that  like  as  Christ  was  raised  up  from  the  dead 
by  the  glory  of  the  Father,  even  so  we  also  should  walk 
in  newness  of  life.  For  if  we  have  been  planted  together 
in  the  likeness  of  his  death,  we  shall  be  also  in  the  like- 
ness of  his  resurrection." 

Q.  13.  Does  baptism  regenerate  men,  and  confer  saving 
grace? 

A.  No.  it  does  not.  in  its  own  virtue,  convey  grace, 
no  more  than  the  Lord's  supper;  but  the  Spirit  of  God  is 
the  author  of  grace,  and  works  it  as  he  pleases,  before 
or  after  baptism. 

OF  THE  SITBJECTS  OF  BAPTISM. 

Quest.  XCV.  To  whom  is  baptism  to  be  adminis- 
tered ? 

Ans.  Baptism  is  not  to  be  administered  to  any  that 
are  out  of  the  visible  church,  till  they  profess  their 
faith  in  Christ,  and  obedience  to  him;  but  the  infants 
of  such  as  are  members  of  the  visible  church  are  to 
be  baptized. 

Q.  1.  Who  are  to  be  baptized] 

A.  Believers,  and  their  infant  offspring.  Acts  ii.  38, 
39,  '-Repent  and  be  baptized;  for  the  promise  is  to  you^ 
and  your  children,  and  to  all  that  are  afar  ofi,  even  as 
many  as  the  Lord  our  God  shall  call." 

Q.  2.  How  does  it  appear,  that  the  infant-seed  of  be- 
lievers ought  to  be  baptized] 

A.  It  appears  by  this,  that  they  being  Abraham's  seed, 
were  taken  into  covenant  with  God,  and  ordered  to  have 
the  sign  of  the  covenant  applied  to  them;  and  that  grant 
was  never  reversed.  Gen.  xvii.  7,  10,  "And  1  will  esta- 
blish my  covenant  between  me  and  thee,  and  thy  seed 
after  thee,  in  their  generation  for  an  everlasting  covenant, 
to  be  a  God  unto  thee,  and  to  thy  seed  after  thee.  This 
is  my  covenant,  which  ye  shall  keep  between  me  and  you, 
and  thy  seed  after  thee;  every  man-child  among  you  shall 
be  circumcised." 

Q.  3.  But  was  not  that  the  covenant  of  works;  and  so 
will  not  hol(f,  to  infer  their  privilege  under  the  covenant 
of  grace] 


202  AN  EXPOSITION  OP 

A.  No,  it  was  not;  for  God  never  did,  nor  will  becomf? 
a  God  by  way  of  special  interest  to  any  people,  by  virtue 
of  the  covenant  of  works,  since  the  breach  of  it  by  the 
fall. 

Q.  4.  But  if  it  were  the  covenant  of  grace,  how  does 
it  appear,  the  right  of  believers'  infants,  is  still  the  same 
it  was  before  in  Abraham's  timeT 

A.  It  appears  plainly  from  the  apostle's  own  words  and 
arguments.  Acts  ii.  39,  '•  For  the  promise  is  to  you,  and 
to  your  children,"  etc. 

Q.  5.  But  though  infants  then  were  members  of  God's 
visible  church  among  the  Jews,  how  does  it  appear  they 
are  so  now,  when  God  has  cast  them  oiF] 

A.  It  appears,  the  membership  and  privileges  are  as 
sure  and  complete  to  them  now,  that  are  the  children  of 
Gentile  believers,  as  ever  they  were  to  the  Jewish  infants. 
Rom.  xi.  17,  "And  if  some  of  the  branches  be  broken  off, 
and  thou  being  a  wild  olive  tree,  wert  grafted  in  amongst 
them,  and  with  them  partakest  of  the  root  and  fatness  of 
the  olive  tree." 

Q.  6.  How  else  does  it  appear  they  are  within  the 
covenant  ? 

A.  It  appears  by  this,  that  they  are  pronounced  holy. 
1  Cor.  vii.  14,  "Else  were  your  children  unclean,  but 
now  are  they  holy."  Which  is  a  federal  holiness,  and 
none  out  of  covenant  can  be  holy  by  covenant. 

Q.  7.  But  may  not  that  place  mean  only  their  legiti- 
macy? 

A.  No,  it  cannot;  for  then  the  apostle  must  pronounce 
all  the  infants  in  the  world  bastards  that  descend  not  at 
least  from  one  believing  parent. 

Q.  8.  But  infants  are  not  capable  to  covenant  with  God, 
or  perform  covenant-duties :  and  therefore  why  should  they 
be  admitted  to  covenant  privileges] 

A.  A  child  now  of  eight  days  old,  is  as  capable  of  be- 
ing admitted  into  covenant  with  God,  as  children  of  the 
same  age  were  in  Abraham's  days;  and  then,  it  is  mani- 
fest, they  vvere  admitted, 

Q.  9.  Though  they  were  admitted  by  circumcision  then, 
will  it  follow,  they  may  be  so  by  baptism  now,  seeing  that 
ordinance  is  abolished] 

A.  Yes,  it  will;  for  though  circumcision  cease,  yet 
baptism  is  come  in  its  place.  Col,  ii.  10—12,  "And  ye 


THE  assembly's  CATECHISM.  203 

ate  complete  in  him,  which  is  the  head  of  all  principality 
and  power.  In  whom  also  ye  are  circumcised  with  the 
circumcision  made  without  hands,  in  putting  off  the  body 
of  the  sihs  of  the  flesh,  by  the  circumcision  of  Christ,  bu- 
ried with  him  in  baptism,"  etc. 

Q.  10.  But  circumcision  was  a  seal  of  the  covenant 
of  works;  and  the  argument  will  not  hold,  from  a  seal 
of  the  covenant  of  works,  to  a  seal  of  the  covenant  of 
grace? 

A.  Circumcision  never  was,  nor  was  .intended  to  be  a 
seal  of  the  covenant  of  works,  but  of  the  righteousness 
of  faith.  Rom.  iv.  11,  "And  he  received  the  sign  of  cir- 
cumcision, a  seal  of  the  righteousness  of  the  faith  that  he 
had,  yet  being  uncircumcised,"  etc. 

Q.  11.  Bat  have  we  no  express  command  in  the  New 
Testament  to  baptize  infants? 

A.  There  needed  no  new  command ;  their  privilege  had 
been  settled  many  ages  before  upon  them,  and  never  re- 
versed by  Christ,  nor  his  apostles,  but  their  former  right 
declared  to  continue  still  to  them.  Acts  ii.  39,  "For  the 
promise  is  to  you  and  your  children,"  etc. 

Q.  12.  But  if  they  have  a  right,  we  might  expect  to  find 
some  examples  of  their  being  baptized? 

A.  It  is  manifest,  that  believers'  households  were  bap- 
tized with  ihem.  Acts  xvi.  15,  33,  "'And  when  she  was 
baptized,  and  her  household,"  etc.  "And  he  took  them 
the  same  hour  of  the  night,  and  washed  their  stripes,  and 
was  baptized,  he  and  all  his,  straitway."  And  if  infants 
are  not  named,  so  neither  are  any  of  age,  born  of  Chris- 
tian parents. 

Q.  13.  But  many  trust  to  their  infant-baptism,  as  to 
their  regeneration,  and  so  much  mischief  is  done? 

A.  They  do  so 5  yet  the  duty  is  not  therefore  to  be  ne- 
glected. The  preaching  of  Christ  is  to  some  a  stumbling- 
block;  yet,  notwithstanding.  Christ  must  be  preached. 

Q.  14.  But  many  baptized  infants  apostatize? 

A.  And  so  do  many  baptized  at  age  too.  Duties  are 
not  to  be  measured  by  events. 

OF  THE  lord's   SUPPER. 

Quest.  XCVI.  What  is  the  Lord's  supper? 
Ans.  The  Lord's  supper  is  a  sacrament,  wherein, 


204  An  exposition  op 

by  giving  and  receiving  bread  and  wine,  according  to 
Christ's  appointment,  his  death  is  showed  forth,  and 
the  worthy  receivers  are,  not  after  a  corporal  and 
carnal  manner,  but  by  faith,  made  partakers  of  his 
body  and  blood,  with  all  his  benefits,  to  their  spiri- 
tual nourishment,  and  growth  in  grace. 

Q.  1.  By  whose  authority  is  the  Lord's  supper  insti- 
tuted and  appointed  1 

A.  By  the  sovereign  authority  of  Christ,  the  King  of 
the  church,  and  not  by  the  pleasure  of  man.  1  Cor.  xi. 
23,  '-For  I  have  received  of  the  Lord,  that  which  also  I 
delivered  unto  you;  that  the  Lord  Jesus,  the  same  night 
in  which  he  was  betrayed,  took  bread." 

Q.  2.  Of  what  parts  does  this  sacrament  consist? 

A.  It  consists  of  two  parts;  one  earthly  and  visible,  to 
wit,  bread  and  wine;  the  other  spiritual  and  invisible, 
the  body  and  blood  of  Christ.  1  Cor.x.  16,  "The  cup  of 
blessing  which  we  bless,  is  it  not  the  communion  of  the 
blood  of  Christ]  The  bread  which  we  break,  is  it  not 
the  communion  of  the  body  of  Christ]" 

Q.  3.  How  do  these  earthly  and  heavenly  things  be- 
come a  sacrament] 

A.  By  the  word  of  institution,  and  blessing  coming 
from  Christ  upon  them.  1  Cor.  xi.  23 — 25,  "  For  I  have 
received  of  the  Lord,  that  which  also  I  delivered  unto 
you;  that  the  Lord  Jesus,  the  same  night  in  which  he  was 
betrayed,  took  bread.  And  when  he  had  given  thanks, 
he  brake  it,  and  said,  Take,  eat,  this  is  my  body  which 
is  broken  for  you:  this  do  in  remembrance  of  me.  After 
,the  same  manner  also  he  took  the  cup,  when  he  had 
supped,  saying.  This  cup  is  the  New  Testament  in  ray 
blood;  this  do  ye,  as  oft  as  ye  drink  it,  in  remembrance 
of  me." 

Q.  4.  When  did  Christ  ordain  and  institute  this  sacra- 
ment] 

A.  He  instituted  it  in  the  same  night  he  was  betrayed 
1  Cor.  xi.  33,  "  The  Lord  Jesus,  the  same  night  in  which 
he  was  betrayed,  took  bread."  It  could  not  be  sooner, 
because  the  passover  must  be  first  celebrated ;  and,  by  the 
institution  of  this,  abrogated :  nor  later;  for  soon  after  he 
was  apprehended. 

Q.  5.  What  does  the  time  of  its  institution  teach  us? 


THE  assembly's  CATECHISM.  205 

A.  It  teaches  us,  how  great  Christ's  care  and  love  to 
his  people  is,  that  he  makes  in  his  ordinance  such  pro- 
vision for  our  comfort,  though  he  knew  his  own  bitter 
agony  was  just  at  hand. 

Q.  6.  What  is  the  general  use  and  end  of  this  sacra- 
ment] 

A.  It  is  to  confirm,  seal,  and  ratify  the  new  covenant 
to  believers.  1  Cor.  xi.  35,  "  This  cup  is  the  new  testa- 
ment in  my  blood :  this  do  ye,  as  oft  as  ye  drink  it,  in  re- 
membrance of  me." 

Q.  7.  What  are  the  particular  ends  and  uses  of  if? 

A.  The  first  particular  end  and  use  of  it,  is,  to  bring 
Christ  and  his  sufferings  afresh  to  our  remembrance,  1 
Cor.  xi.  25,  "This  do  in  remembrance  of  me." 

Q.  8.  What  kind  of  remembrance  of  Christ  is  here  in- 
tended? 

A.  Not  a  mere  speculative,  but  an  affectionate  heart- 
melting  remembrance  of  him;  like  that  of  Peter.  Matt. 
xxvi.  75,  "And  Peter  remembered  the  words  of  Jesus, 
which  said  unto  him,  Before  the  cock  shall  crow,  thou 
shalt  deny  me  thrice.  And  he  went  out,  and  wept  bit- 
terly." Or  of  Joseph.  Gen.  xliii.  29,  30,  "And  Joseph 
made  haste,  for  his  bowels  did  yearn  upon  his  brother: 
and  he  sought  where  to  weep,  and  he  entered  into  his 
chamber,  and  wept  there." 

Q.  9.  W^hat  does  this  end  of  the  sacrament  imply? 

A.  It  implies  this;  that  the  best  of  God's  people  are 
too  apt  to  forget  Christ,  and  what  he  has  endured  and 
suffered  for  them. 

Q.  10.  What  else  does  it  imply? 

A.  It  implies  this;  that  none  but  those  that  have  the 
saving  knowledge  of  Christ,  and  have  had  former  ac- 
quaintance with  Christ,  are  fit  for  this  ordinance;  for  no 
man  can  remember  what  he  never  knew.  1  Cor.  xi.  28, 
"  But  let  a  man  examine  himself,  and  so  let  him  eat  of 
that  bread,  and  drink  of  that  cup.'" 

Q.  11.  What  is  the  second  particular  use  and  end  of 
this  sacrament? 

A.  It  is  to  represent  Christ  to  believers,  as  an  apt  sign 
of  him,  and  of  his  death;  and  that  both  memorativCj  sig- 
nificative, and  instructive. 

Q.  12.  How  is  it  a  memorative  sign  of  Christ? 

A.  It  brings  Christ  to  our  remembrance^  as  his  death 
18 


206  AN  EXPOSITION  OF 

and  bitter  sufferings  are  thefrein  represented  to  us,  by 
the  breaking  of  bread,  and  pouring  fortli  of  v/ine.  1  Cor. 
xi.  26j  "  For  as  often  as  ye  eat  this  bread,  and  drink  this 
cup,  ye  do  show  the  Lord's  death  till  he  come." 

Q.  13.  How  is  it  a  significative  ordinance? 

A.  It  is  a  significative  ordinance,  not  only  as  it  repre- 
sents Christ's  sufferings,  but  the  believer's  union  with 
him  as  the  head,  and  with  each  other  as  members  of  his 
body.  1  Cor.  x.  16,  17,  "The  cup  of  blessing  which  we 
bless,  is  't  not  the  communion  of  the  blood  of  Christ? 
The  bread  which  we  break,  is  it  not  the  communion  of 
the  body  of  Christ?  For  we  being  many,  are  one  bread^ 
and  one  body,"  etc. 

Q.  14.  In  what  respect  is  it  an  instructive  sign? 

A.  It  is  an  instructive  sign  in  divers  respects;  namely, 
first,  as  it  teaches  us,  that  Christ  is  the  only  nutritive 
bread,  by  which  our  souls  live.  John  vi.  51,  "I  am  the 
living  bread,  which  came  down  from  heaven :  if  any  man 
eat  of  this  bread,  he  shall  live  for  ever,  and  the  bread  that 
I  will  give  is  my  flesh,  which  I  will  give  for  the  life  of 
the  world."  And,  secondly.  As  it  instructs  us,  that  the 
new  testament  is  now  in  its  full  force,  by  the  death  of 
Christ  the  testator.  Heb.  ix.  16,  17,  ^'For  where  a  tes- 
tament is,  there  must  also  of  necessity  be  the  death  of 
the  testator.  For  a  testament  is  of  force  after  men  are 
dead ;  otherwise  it  is  of  no  force  at  all,  whilst  the  testator 
liveth." 

Thus  much  of  the  Author,  nature,  and  ends  of  the  Lord^s 
supper. 

OF  THE  ELEMENTS,  ACTIONS,  AND  SUBJECT  OF  IT. 

Q.  1.  Are  not  bread  and  wine  too  small  and  common 
things,  to  represent  the  body  and  blood  of  Christ? 

A.  Though  a  bit  of  bread,  and  a  drink  of  wine,  be 
things  of  small  value  in  themselves-  yet  they  are  great 
in  respect  of  their  use  and  end.  A  pennyworth  of  wax 
is  a  small  thing  in  itself,  but  being  applied  to  the  label 
of  a  deed,  may  be  advanced  to  the  worth  of  thousands  of 
pounds,  as  it  receives  the  seal  to  a  great  inheritance. 

Q.  2.  Is  not  the  bread  in  the  sacrament  turned  into  the 
very  body  of  Christ  itself,  by  transubstantiation? 

A.  No,  it  is  not;  but  the  elements  retain  still  their 
own  proper  nature  of  bread  and  wine,  after  the  words  of 


207 

consecration:  and  are  so  called.  1  Cor.  xi.  26,  "For  as 
often  as  ye  eat  this  bread/'  etc.  Matt.  xxvi.  29^  "But 
I  say  unto  you,  I  will  not  henceforth  drink  of  this  fruit 
of  the  vine,  until  that  day  when  I  drink  it  new  with  you 
in  ray  Father's  kingdom.'^ 

Q.  3.  What  is  the  first  argument,  by  which  protestants 
confute  the  popish  doctrine  of  transubstantiation? 

A.  The  first  argument  against  it,  is  taken  from  the  end 
of  the  sacrament;  which  is.  to  bring  Christ's  body  and 
blood  to  our  remembrance.  1  Cor.  xi.  25,  "This  do  in 
remembrance  of  me."'  Now  signs  are  for  remembrance, 
of  things  absent,  not  present. 

Q.  4.  What  is  the  second  argument? 

A.  Because  the  language  in  which  our  Saviour  spake, 
had  no  other  form  of  expression ;  there  being  no  other 
word  for  signify,  but  is  instead  thereof,  as  is  manifest  in 
both  testaments.  Gen.  xli.  27,  "And  the  seven  ill-favoured 
kine,  that  came  up  after  them,  are  seven  years  of  famine.'* 
Rev.  i.  20,  "The  seven  stars,  are  the  angels  of  the  seven 
churches :  and  the  seven  candlesticks  which  thou  sawest, 
are  the  seven  churches." 

Q.  5.  What  is  the  third  argument  against  transubstan- 
tiation] 

A.  The  manifold  gross  absurdities,  that  naturally  and 
necessarily  follow  on  this  doctrine,  show  the  falseness 
of  it,  and  that  it  is  justly  rejected  and  abhorred  by  all 
sound  Christians. 

Q.  6.  What  is  the  first  absurdity  that  follows  itl 

A.  This  doctrine  allows  that  to  a  silly  priest,  which  is 
not  to  be  allowed  to  all  the  angels  in  heaven.  It  allows 
him  power  to  make  his  maker,  and  eat  his  God ;  and  in 
justifying  this  by  the  omnipotency  of  God,  they  say  no 
more,  than  what  a  Turk  may  say  to  justify  the  most  ri- 
diculous fooleries  of  the  Koran. 

Q.  7.  What  is  the  second  absurdity  of  transubstantia- 
tion? 

A.  The  second  absurdity  is  this,  that  it  denies  the  truth 
of  the  testimony  given  by  the  senses  of  all  men,  that  it 
is  real  bread,  and  real  wine,  after  consecration,  and  not 
flesh  and  blood.  And  if  the  testimony  of  sense  be  not 
certain,  then  the  being  of  God  cannot  be  proved  by  the 
things  that  are  made;  contrary  to  Rom.  i.  20,  "  For  the 
invisible  things  of  him,  from  the  creation  of  the  worldj 


208  AN   EXPOSITION   OP 

are  clearly  seen,  beinor  understood  by  the  things  that  are 
made,  even  his  eternal  power  and  Godhead,''  etc.  Nor 
the  truth  of  Christ's  resurrection,  by  seeing-  and  feeling; 
contrary  to  Luke  xxiv.  39,  "  Behold  my  hands  and  my 
feet,  that  it  is  I  myself;  handle  me  and  see,''  etc. 

Q.  8.  What  is  the  third  absurdity  of  transubstantia- 
tion] 

A.  The  third  absurdity  is  this,  that  in  affirming  the 
,  properties  of  bread  and  wine  to  remain,  and  their  sub- 
stance to  vanish ;  they  affirm,  that  there  is  length,  breadth, 
thickness,  moisture,  and  sweetness;  and  yet  nothing  long, 
broad,  thick,  moist,  or  sweet;  which  is  a  perfect  contra- 
diction. 

Q.  9.  What  is  the  fourth  absurdity  of  transuhstantia- 
tionl 

A.  It  implies,  that  the  entire  living  body  of  Christ  sat 
at  the  table,  and  at  the  same  time  was  dead,  and  in  the 
disciples'  mouths  and  stomachs  in  the  first  sacrament 
and  that  in  all  after-sacraments  it  is  wholly  in  heaven,  ana 
wholly  in  as  many  thousand  places  in  the  world,  as  there 
are  sacraments  administered. 

Q.  10.  What  does  the  breaking  of  this  bread,  and  pour- 
ing out  of  wine  in  the  sacrament  signify] 

A.  It  signifies  the  violent  painful  death,  and  bitter  suf- 
ferings of  Christ  for  us.  1  Cor.  xi.  26,  "  For  as  often  as 
ye  eat  this  bread,  and  drink  this  cup,  ye  do  show  the 
Lord's  death  till  he  come." 

Q.  11.  What  does  the  giving  and  taking  of  the  sacra- 
mental bread  and  wine  signify? 

A.  These  actions  signify  God's  exhibiting,  and  the 
believers'  applying  of  Christ,  and  all  his  benefits,  to  their 
souls. 

Q.  12.  Who  are  fit  subjects  to  receive  the  Lord's  sup- 
per] 

A.  None  that  are  grossly  ignorant,  scandalous,  or  un- 
believers, for  such  cannot  examine  themselves,  as  the 
word  requires.  1  Cor.  xi.  28,  "  But  let  a  man  examine 
himself,  and  so  let  him  eat  of  that  bread,  and  drink  of 
•  that  cup."  But  do  eat  and  drink  judgment  to  themselves. 
1  Cor.  xi.  29,  '•  For  he  that  eateth  and  drinketh  unwor- 
thily, eateth  and  drinketh  damnation  to  himself,  not  dis- 
cerning the  Lord's  body." 

Q.  13.  Are  morally  honest  and  sober  persons  qualified 
for  this  sacrament? 


THE  assembly's  CATECHISM.  209 

A.  No;  civility  and  morality  do  not  qualify  persons; 
they  are  not  the  wedding-garment,  but  regenerating  grace 
and  faith  in  the  smallest  measure  does.  Matt.  xxii.  12, 
'•'And  he  saith  unto  him,  Friend,  how  camest  thou  in 
hither,  not  having  a  wedding-garment]"  etc.  1  Cor.  x. 
16,  17,  "The  cup  of  blessing  which  we  bless,  is  it  not 
the  communion  of  the  blood  of  Christ?  The  bread 
which  we  break,  is  it  not  the  communion  of  the  body 
of  Christ]  For  we  being  many,  are  one  bread,  and  one 
body;  for  we  are  all  partakers  of  that  one  bread." 

OF  THE  DUTIES  OF  COMMUNICANTS. 

Quest.  XCVII.  What  is  required  to  the  worthy 
receiving  the  Lord's  supper? 

Ans.  It  is  required  of  them  that  would  worthily 
partake  of  the  Lord's  supper,  that  they  examine 
themselves  of  their  knowledge  to  discern  the  Lord's 
body,  of  their  faith  to  feed  upon  him,  of  their  repent- 
ance, love,  and  new  obedience;  lest,  coming  un- 
worthily, they  eat  and  drink  judgment  to  them- 
selves. 

Q.  1.  What  are  the  duties  of  worthy  receivers] 

A.  There  are  three  sorts  of  duties  incumbent  on  them; 
some  antecedent  to  it,  some  concomitant  of  it,  and  some 
subsequent  to  it. 

Q.  2.  What  are  the  antecedent  duties  to  it? 

A.  They  are  two:  first,  Examination  of  their  graces. 
1  Cor.  xi.  28,  29,  "  But  let  a  man  examine  himself,  and 
so  let  him  eat  of  that  bread,  and  drink  of  that  cup.  For 
he  thateateth  and  drinketh  unworthily,  eateth  and  drink- 
eth  damnation  to  himself,  not  discerning  the  Lord's  body." 
And  preparation  of  their  souls.  1  Cor.  v.  8,  "Therefore 
let  us  keep  the  feast,  not  with  old  leaven,  neither  with 
the  leaven  of  malice  and  wickedness,  but  with  the  unlea- 
vened bread  of  sincerity  and  truth." 

Q.  3.  What  is  the  first  grace  to  be  tried? 

A.  Our  saving  knowledge  of  God  in  Christ,  without 
which  we  cannot  discern  the  Lord's  body.  1  Cor.  xi.  29, 
"For  he  that  eateth  and  drinketh  unworthily,  eateth  and 
drinketh  damnation  to  himself,  not  discerning  the  Lord's 
body." 

18* 


210  AN  EXPOSITION  OP 

Q.  4.  What  are  we  to  inquire  of,  touching  our  know- 
ledge of  God  in  Christ? 

A.  We  are  to  examine  whether  it  be  competent  for 
quantity,  and  savingly  operative  and  influential  on  the 
heart  and  life,  for  quality.  Hos.  iv.  6,  '•  My  people  are 
destroyed- for  lack  of  knowledge,"  etc.  1  Cor.  xiii.  1, 
"Though  I  speak  with  the  tongues  of  men,  and  of  angels, 
and  have  not  charity,  I  am  became  as  a  sounding  brass, 
or  tinklinsf  cymbal." 

Q.  5.  When  is  knowledge  competent,  and  influential? 

A.  When  we  truly  understand,  by  the  teachings  of  the 
Father,  the  sin  and  misery  of  the  fall,  the  nature  and 
necessity  of  Christ,  and,  under  these  convictions,  come 
to  him  in  the  way  of  faith.  John  vi.  45,  "  Every  man 
therefore  that  hath  heard,  and  hath  learned  of  the  Father, 
Cometh  unto  me."  And  subject  ourselves  to  him  in  sin- 
cere obedience.  Matt,  xi,  28,  29,  "  Come  unto  me,  all  ye 
that  labour  and  are  heavy  laden,  and  1  will  give  you 
rest.  Take  my  yoke  upon  you,  and  learn  of  me,  for  I 
am  meek  and  lowly  in  heart;  and  ye  shall  find  rest  unto 
your  souls." 

Q.  6.  What  are  we  to  examine  ourselves  about,  besides 
knowledge] 

A.  We  are  obliged  to  examine  ourselves  about  our 
faith,  whether  we  have  it  in  any  saving  degree.  2  Cor. 
xiii.  5,  '•  Examine  yourselves,  whether  ye  be  in  the  faith: 
prove  yourselves,"  etc.  For  without  faith  we  cannot 
please  God.  Heb.  xi.  6,  "  But  without  faith  it  is  impos- 
sible to  please  God,"  etc.  Nor  enjoy  spiritual  commu- 
nion with  Christ.  Eph.  iii.  17,  "That  Christ  may  dwell 
in  your  hearts  by  faith ;  that  ye,  being  rooted  and  grounded 
in  love,"  etc. 

Q.  7.  What  other  grace  must  be  examined,  and  sought 
for? 

A.  We  must  examine  our  love  to  Christ,  and  all  that 
are  his-  because  no  gifts  signify  any  thing  without  love. 
1  Cor.  xiii.  2,  '-And  though  I  have  the  gift  of  prophecy, 
and  understand  all  mysteries,  and  all  knowledge;  and 
though  I  have  all  faith,  so  that  1  could  remove  moun- 
tains, and  have  not  charity,  1  am  nothing." 

Q.  8.  What  else  must  worthy  receivers  examine  them- 
selves about? 

A.  The  sincerity  of  their  hearts,  evidenced  by  their 


THE  assembly's  CATECHISM.  211 

obedience;  without  which,  they  cannot  worthily  approach 
the  table.  1  Cor.  v.  8,  "Therefore  let  us  keep  the  feast, 
not  with  old  leaven,  neither  with  the  leaven  of  malice 
and  wickedness,  but  with  the  unleavened  bread  of  since- 
rity and  truth." 

Q.  9,  But  if,  upon  examination,  we  are  in  doubts  about 
our  faith  and  sincerity,  must  we  forbear  1 

A.  If  our  doubts  arise  from  the  weakness,  and  not  the 
total  want  of  grace,  such  doubts  should  not  hinder  us. 
Rom.xiv.  1,  "  Him  that  is  weak  in  the  faith,  receive  you,'' 
etc. 

Q.  10.  What  is  the  danger  of  coming  to  the  Lord's 
table  without  these  graces] 

A.  The  danger  is  exceedingly  great  both  to  soul  and 
body.  First,  To  the  soul.  1  Cor.  xi.  29,  '-For  he  that 
eateth  and  drinketh  unworthily,  eateth  and  drinketh 
damnation  to  himself,"  etc.  And  to  the  body.  1  Cor.  xi. 
30,  "  For  this  cause  many  are  weak  and  sickly  among 
you,  and  many  sleep." 

Q.  11.  What  are  the  duties  of  worthy  receivers  at  the 
Lord's  table] 

A.  Their  duties  at  the  table,  are  to  discern  Christ  by 
the  eye  of  faith,  under  those  signs  of  his  body  and  blood. 
1  Cor.  xi.  29,  "  For  he  that  eateth  and  drinketh  unwor- 
thily, eateth  and  drinketh  damnation  to  himself,  not  dis- 
cerning the  Lord's  body."  On  the  discovery  of  him,  to 
mourn  bitterly  for  sin.  Zech.  xii.  10,  ''And  they  shall 
look  upon  me  whom  they  have  pierced*  and  they  shall 
mourn  for  him,  as  one  mourneth  for  his  only  son,  and 
shall  be  in  bitterness  for  him,  as  one  that  is  in  bitterness 
for  his  first-born."  And  to  excite  all  their  graces  into 
vigorous  acts,  for  the  applying  Christ  to  themselves. 
Cant.  iv.  16,  "Awake,  O  north-wind,  and  come,  thou 
south;  blow  upon  my  garden,  that  the  spices  thereof  may 
flow  out,"  etc. 

Q.  12.  What  is  the  duty  of  worthy  receivers,  after  the 
sacrament] 

A.  Their  duty  is,  heartily  to  bless  God  for  Christ,  and 
the  benefits  of  his  blood.  Matt.  xxvi.  30,  *''And  when  he 
had  sung  a  hymn,  they  went  out  into  the  mount  of 
Olives.'-  To  double  their  care  and  watchfulness  against 
sin.  Eph.  iv.  30,  "And  grieve  not  the  Holy  Spirit,  whereby 
ye  are  sealed  to  the  day  of  redemption."     And  to  grow 


212  AN  EXPOSITION  OF 

more  fruitful  in  all  spiritual  obedience.  Col.  i.  10,  "That 
ye  might  walk  worthy  of  the  Lordj  unto  all  pleasingj 
being  fruitful  in  every  good  work^  and  increasing  in  the 
knowledge  of  God." 

Q.  13.  What  is  the  first  inference  hencel 

A.  That  the  abuse  and  profanation  of  this  ordinance, 
either  by  coming  to  it  for  carnal  ends,  or  being  forced 
upon  it  by  fear  of  sufferings,  or  approaching  to  it  without 
due  qualifications,  is  a  dreadful  sin,  which  God  will 
terribly  avenge.  Mat^.  xxii.  11,  1'2,  13,  "And  when  the 
king  came  in  to  see  the  guests,  he  saw  there  a  man  that 
had  not  on  a  wedding-garment.  And  he  saith  unto  him, 
Friend,  how  earnest  thou  in  hither,  not  having  on  a  wed- 
ding-garment] And  he  was  speechless.  Then  said  the 
king  unto  the  servants.  Bind  him  hand  and  foot,  and 
take  him  away,  and  cast  him  into  outer  darkness:  there 
shall  be  weeping,  and  gnashing  of  teeth." 

Q.  14.  What  is  the  second  inference  hence? 

A.  That  great  and  manifold  are  the  blessings  and  ad- 
vantages which  Christians  duly  prepared  may  reap  by 
this  ordinance. 

OF  PRAYER. 

Quest.  XCVIII.  What  is  prayer? 

Ans.  Prayer  is  an  offering  up  of  our  desires  unto 
Ood,  for  things  agreeable  to  his  will,  in  the  name  of 
Christ,  with  confession  of  our  sins,  and  thankful  ac- 
knowledgment of  his  mercies. 

Q.  1.  Who  is  the  proper  and  only  object  of  prayer? 

A.  God  only  is  the  proper  object  of  prayer;  it  is  a  part 
of  his  natural  worship,  therefore  it  is  peculiarly  his  ho- 
nour and  prerogative,  and  none  else  can  hear  and  answer 
it,  but  God.  Psalm  Ixv.  2,  "  O  thou  that  hearest  prayer, 
unto  thee  shall  all  flesh  come." 

Q,  2.  Through  whom,  or  in  whose  name,  are  our  pray- 
ers to  be  directed  to  God? 

A,  Our  prayers  are  to  be  directed  to  God  only  through 
Christ,  and  in  his  name;  and  not  by  the  mediation  of  an- 
gels, or  saints.  Col.  ii.  18,  "Let  no  man  beguile  you  of 
your  reward,  in  a  voluntary  humility,  and  worshipping  of 
angels."  For  the  merit  and  satisfaction  of  Christ  alone, 
give  success  and  acceptance  to  our  prayers.  Rev.  viii.  4, 


213 

*'And  another  angel  came,  and  stood  at  the  altar,  having 
a  golden  censer-  and  there  was  given  unto  him  much  in- 
cense, that  he  should  offer  it  with  the  prayers  of  all  the 
saints,  upon  the  golden  altar,  which  was  before  the 
throne.  And  the  smoke  of  the  incense,  which  came 
with  the  prayers  of  the  saints,  ascended  before  God,  out 
of  the  angel's  hand.-'  1  Tim.  ii.  5,  '•  For  there  is  one  God, 
and  one  mediator  between  God  and  men,  the  man  Christ 
Jesus." 

Q.  3.  What  is  the  first  property,  or  quality  of  accept- 
able prayer] 

A.  No  prayer  can  be  acceptable  to  God,  except  the 
matter  of  it  be  agreeable  to  his  will.  Jam.  iv.  3,  "  Ye 
ask  and  receive  not,  because  ye  ask  amiss,  that  ye  may 
consume  it  upon  your  lusts."  1  John  v.  14,  15,  ''And 
this  is  the  confidence  that  we  have  in  him,  that  if  we 
ask  any  thing  according  to  his  will,  he  heareth  us.  And 
if  we  know  that  he  hear  us  whatsoever  we  ask,  we  Tinovy 
that  we  have  the  petitions  that  we  desired  of  him." 

Q.  4.  Is  it  enough  to  make  prayer  acceptable,  that  the 
matter  is  agreeable  to  God's  will? 

A.  No,  it  is  not;  for  the  manner,  as  well  as  the  matter, 
must  be  so  too.  Psalm  Ixvi.  18,  "  If  1  regard  iniquity  in 
my  heart,  the  Lord  will  not  hear  me." 

Q.  5.  What  is  the  first  qualification  of  an  acceptable 
prayer,  respecting  the  manner  of  it? 

A.  That  it  be  sincere,  and  flowing  from  the  heart  of  a 
regenerate  person.  Prov.  xv.  29,  "The  Lord  is  far  from 
the  wicked;  but  he  heareth  the  prayer  of  the  righteous." 
Jer.  xxix.  13,  '-'And  ye  shall  seek  me,  and  find  me,  when 
ye  shall  search  for  me  with  all  your  heart." 

Q.  6.  What  is  the  second  qualification  of  prayer,  re- 
specting the  manner?  il 

A.  It  must  be  performed  in  the  heart  of  a  child  of  God, 
by  the  Spirit  of  adoption.  Gal.  iv.  6,  "And  because  ye  are 
sons,  God  hath  sent  forth  the  Spirit  of  his  Son  into  your 
hearts,  crying,  Abba,  Father.'"  Rom.  viii.  26,  "  Likewise 
the  Spirit  also  helpeth  our  infirmities:  for  we  know  not 
what  we  should  pray  for  as  we  ought;  but  the  Spirit  it- 
self maketh  intercession  for 'us,  with  groanings  which 
cannot  be  uttered." 

Q.  7.  What  is  the  third  qualification  of  an  acceptable 
prayer,  respecting  the  manner? 


214  AN   EXPOSITION  OF 

A.  It  must  be  fervent  and  importunate,  not  cold  and 
formal.  Jam.  v.  16,  "The  effectual  fervent  prayer  of  a 
righteous  man  availeth  much."  Matt.  vii.  7.  "Ask,  and 
it  shall  be  given  yon:  seek,  and  ye  shall  find;  knock, 
and  it  shall  be  opened  unto  you." 

Q.  8.  Wherein  does  true  importunity  with  God  in 
prayer  consist? 

A.  Not  in  the  multitude  of  words.  Matt.  vi.  7,  "But 
when  ye  pray,  use  not  vain  repetitions,  as  the  heathen 
do:  for  they  think  Ihey  shall  be  heard  for  their  much 
speaking."  But  in  a  holy  earnestness  of  spirit  to  be 
heard.  Psalm  cxliii.  7,  '"'  Hear  me  speedily,  O  Lord,  my 
spirit  faileth;  hide  not  thy  face  from  me,  lest  I  be  like 
unto  them  that  go  down  into  the  pit."  A  prudent  choice 
of  prevalent  arguments.  Job  xxiii.  4,  "I  would  ordei  my 
cause  before  him,  and  fill  my  mouth  with  arguments."  And 
a  resolute  persistance  in  our  requests,  till  they  be  granted. 
Isa.  Ixii.  7,  "And  give  him  no  rest,  till  he  establish,  and 
till  he  make  Jerusalem  a  praise  in  the  earth." 

Q.  9.  Do  not  prayers  thus  qualified  sometimes  mis- 
carry? 

A.  God  may  delay  and  suspend  the  answer  of  them 
for  a  time.  Psalm  xxii.  2,  "  O  my  God,  I  cry  in  the  day- 
time, but  thou  hearest  not,"  etc.  But  sooner  or  later  God 
will  always  answer  them,  either  in  the  very  thing  we 
ask,  1  John  v.  15,  "  We  know  that  we  have  the  petitions 
that  we  desired  of  him;"  or  in  that  which  is  equivalent, 
or  better.  Gen.  xvii.  18,  19,  "And  Abraham  said  unto 
God,  O  that  Ishmael  might  live  before  thee.  And  God 
said,  Sarah  thy  wife  shall  bear  thee  a  son  indeed,  and 
thou  shalt  call  his  name  Isaac;  and  I  will  establish  my 
-covenant  with  him  for  an  everlasting  covenant,  and  with 
h^  seed  after  him." 

Q.  10.  Is  there  no  prayer  but  what  is  stated  and  fixed  1 

A.  Yes,  there  is  sudden  occasional  prayer,  which  we 
call  ejaculatory.  Such  was  Jacob's.  Gen.  xlix.  18,  "I 
have  waited  for  thy  salvation,  O  Lord."  And  this  is  ex- 
ceedingly useful,  to  maintain  constant  communion  with 
God,  and  keep  the  heart  in  a  spiritual  frame. 

Q.  11.  Is  all  stated  and  fixed  prayer  public  in  the  con- 
gregation, or  church? 

A.  No;  stated  prayer  ought  to  be  in  our  families,  with 
those  under  our  charge;  and  in  our  closets,  between  God 


THE  assembly's  CATECHISM.  215 

and  us  alone.  Josh.  xxiv.  16,  "But  as  for  me,  and  ray 
house,  we  will  serve  the  Lord."'  And  Matt,  vi.6,  "But 
when  thou  prayest,  enter  into  thy  closet;  and  when  thou 
hast  shut  thy  door,  pray  to  thy  Father  which  is  in  secret; 
and  thy  Father,  which  seeth  in  secret,  shall  reward  thee 
openly." 

Q.  12.  What  infer  you  hence? 

A.  To  abstain  from  prayer  is  not  only  a  great  sin,  but 
an  ill  sign  of  a  graceless  heart.  .Tob  xv.  4,  "Yea,  thou 
castest  off  fear,  and  restrainest  prayer  before  God."  And 
that  which  entails  a  judgment  and  curse  upon  men,  and 
their  families.  Jer.  x.  25,  "  Pour  out  thy  fury  upon  the 
heathen  that  know  thee  not,  and  upon  the  families  that 
call  not  upon  thy  name." 

Q.  13.  What  is  the  second  inference  from  the  ordinance 
of  prayer] 

A.  That  the  true  reason  why  we  enjoy  not  the  mercies 
we  pray  for,  is  not  because  God  is  unwilling  to  grant 
mercies,  but  because  we  either  neglect  prayer  or  mis- 
carry in  the  manner  of  prayer.  Jam.  iv.  2,  3,  "  Ye  lust, 
and  have  not;  ye  kill,  and  desire  to  have,  and  cannot  ob- 
tain: ye  fight  and  war,  yet  ye  have  not,  because  ye  ask 
not:  ye  ask,  and  receive  not,  because  ye  ask  amiss,  that 
ye  may  consume  it  upon  your  lusts." 

OF  DIRECTION  IN  PRAYER. 

Quest.  XCIX.  What  rule  has  God  given  for  our 
direction  in  prayer? 

Ans.  The  whole  word  of  God  is  of  use  to  direct 
us  in  prayer,  but  the  special  rule  of  direction  is  that 
form  of  prayer,  which  Christ  taught  his  disciples, 
commonly  called,  The  Lord's  prayer. 

Q.  1.  Do  men  need  directions,  rules,  and  helps  in 
prayer  1 

A.  They  do  greatly  need  them;  for  in,  and  of  our- 
selves we  know  not  what  to  pray  for  as  we  ought. 
Rom.  viii.  26,  "Likewise  the  Spirit  also  helpeth  our 
infirmities;  for  we  know  not  what  we  should  pray  for 
as  we  ought,"  etc.  Nor  how  to  pray  in  a  right  man- 
ner, and  for  right  ends;  and  a  mistake  in  either  frus- 
trates our  prayer.  Jam.  iv.  3,  "Ye  ask  and  receive  not, 
because  ye  ask  amiss,  that  ye  may  consume  it  upon  your 
Justs." 


216  AN  EXPOSITION  OF 

Q.  2.  When  do  men  mistake  in  the  matter  of  their 
prayer] 

A.  They  mistake  in  the  matter  of  prayer,  when  they 
ask  of  God  things  that  are  not  lawful,  good  and  agreea- 
ble to  his  will.  So  the  disciples  were  ready  to  do,  in 
calling  for  fire  from  heaven  on  the  Samaritans.  Luke  ix. 
54,  55,  "And  when  his  disciples,  James  and  John,  saw 
this,  they  said.  Lord,  wilt  thou  that  we  command  fire  to 
come  down  from  heaven,  and  consume  them,  even  as 
Elias  did]  But  he  turned  and  rebuked  them,  and  said, 
Ye  know  not  what  manner  of  spirit  ye  are  of." 

Q.  3.  When  do  men  mistake  in  the  manner  of  prayer] 
A.  They  mistake  in  the  manner,  when  they  ask  mer- 
cies of  God  for  carnal  ends,  to  satisfy  their  lusts.  James 
iv.  3,  "  Ye  ask  and  receive  not,  because  ye  ask  amiss, 
that  ye  may  consume  it  upon  your  lusts."  Or  in  a  drowsy 
and  careless  manner.  Isa.  Ixiv.  7,  "And  there  is  none  that 
calleth  upon  thy  name,  that  stirreth  up  himself  to  take 
hold  of  thee,"  etc. 

Q.  4.  What  helps  has  God  afforded  us  to  furnish  us  for 
prayer,  both  in  respect  of  the  matter  and  manner] 

A.  The  scriptures  abundantly  furnish  us  with  all  sorts 
of  helps  and  directions  for  the  matter  of  prayer.  It  di- 
rects us,  both  in  confession  of  sins,  original  and  actual. 
Psalm  li.  4,  5,  "  Behold  I  was  shapen  in  iniquity,  and 
in  sin  did  my  mother  conceive  me.  Against  thee,  thee 
only  have  I  sinned,  and  done  this  evil  in  thy  sight,"  etc. 
Petition  and  thanksgiving.  Phil.  iv.  6,  "  Be  careful  for 
nothing,  but  in  every  thing,  by  prayer  and  supplication, 
with  thanksgiving,  let  your  requests  be  made  known  unto 
God." 

Q.  5.  Does  it  aiiord  us  any  help,  or  direction,  as  to  the 
manner  of  prayer  also] 

A.  Yes,  it  does;  and  that  both  as  to,  first.  Our  sincerity 
in  prayer!  Heb.  x.  22,  "Let  us  draw  near  with  a  true 
heart,  in  full  assurance  of  faith;  having  our  hearts  sprin- 
kled from  an  evil  conscience,  and  our  bodies  washed 
with  pure  water."  Secondly,  As  to  our  humility  in  prayer. 
Psalm  X.  17,  "Lord,  thou  hast  heard  the  desire  of  the 
humble;  thou  wilt  prepare  their  heart,  thou  wilt  cause 
thine  ear  to  hear."  Thirdly,  As  to  our  faith  in  prayer. 
Jam.  i.  6,  "  But  let  him  ask  in  faith,  nothing  wavering," 
etc.     Fourthly,  As  to  our  fervency  in  prayer.  Jam.  v.  16, 


THE  assembly's  CATECHISM.  217 

«•'  The  effectual  fervent  prayer  of  a  righteous  man  availeth 

much."  .  re  •     * 

Q.  6.  Are  these  external  rules  and  directions  suthcient 
in  themselves  to  enable  us  to  pray  acceptably? 

A.  In  respect  of  external  direction  they  are  sufficient, 
and  we  need  no  other  outward  rules  than  what  the  scrip- 
tures furnish:  but  besides  these,  the  internal  helps  and 
assistances  of  the  Spirit  are  necessary  to  the  offering  up 
acceptable  prayer.  Rom.  viii.  26,  "Likewise  the  Spirit 
also  helpeth  our  infirmities;  for  we  know  not  what  we 
should  pray  for  as  we  ought;  but  the  Spirit  itself  maketh 
intercession  for  us,"  etc. 

Q.  7.  But  does  the  scripture  only  furnish  us  with  ge- 
neral rules  of  direction  for  prayer? 

A.  No,  it  furnishes  us  also  with  an  excellent  pattern 
and  example  of  prayer,  composed  by  Christ  for  our  di- 
rection. Matt.  vi.  9,  "After  this  manner  therefore  pray  ye: 
Our  Father,  which  art  in  heaven,"  etc. 

Q.  8.  Are  Christians  tied  by  a  necessity  to  use  that 
form  of  words?  or  was  it  only  intended  for  a  directory  to 

them?  ,  ,       .    • 

A.  That  form  of  words  may  be  lawfully  used,  but  it  is 
plain  its  intention  was  to  regulate  our  petitions  by  it:  and 
therefore  they  that  use  it  in  spells  and  charms,  as  the  pa- 
pists, or  those  that  think  nothing  is  prayer,  but  that  form 
of  words,  abuse  Christ's  intention  in  it. 

Q.  9.  How  does  it  appear,  it  was  not  Christ's  inten- 
tion strictly  to  bind  us  to  that  very  form  of  words  in  our 
prayer?  . 

A.  Divines  give  us  these  reasons  against  it,  first,  lie- 
cause  this  prayer  is  differently  expressed  by  the  evange- 
lists. Matt.  vi.  11,  12,  "Thy  kingdom  come,  thy  will  be 
done  in  earth  as  it  is  in  heaven;  and  forgive  us  our  debts^ 
as  we  forgive  our  debtors.'-  And  Luke  xi.  3,  4,  "  Give 
us  day  by  day  our  daily  bread,  and  forgive  us  our  sins; 
for  we  also  forgive  every  one  that  is  indebted  to  us;  and 
lead  us  not  inlo  temptation,  but  deliver  us  from  evil." 
Secondly,  Christ  and  his  apostles  did  not  always  use 
this  form  of  words  afterwards;  as  appears  by  his  prayer 
at  Lazarus's  grave,  John  xi.,  and  that  for  his  disciples, 
John  xvii.  Thirdly,  Because  these  words,  Matt.  vi.  9, 
''After  this  manner,"  etc.,  plainly  show  its  use  as  intended 
for  a  directory  to  us. 
19 


S18  AN   EXPOSITION   OP 

Q.  10.  What  is  the  first  inference  hencel 
A.  Hence  we  learn  the  fulness  and  completeness  of  the 
scriptares,  not  only  for  the  guiding  and  settling  of  qui 
faith  in  thmus  that  are  to  be  believed,  but  also  of  our 
whole  practice  in  every  duty  we  are  to  perform. 
Q.  11.  What  is  the  second  inference  hence] 
A.  Hence  we  are  informed  how  necessary  it  is  to  ac- 
quaint ourselves  with  the  mind  of  God,  revealed  in  his 
word,  that  we  may  guide  ourselves  in  prayer,  both  for 
matter  and  manner  thereby,  and  not  utter  to  God  words 
without  knowledge. 

Q.  12.  What  is  the  last  inference  hence] 
A.  That  those  who  neglect  all  prayer,  and  those  that 
satisfy  themselves  with  a  form  of  prayer,  which  they 
atter  without  knowledge  or  affection,  do  greatly  sin 
against  God:  and  that  it  is  the  duty  of  all  Christians, 
from  a  sense  of  their  own  sins,  wants  and  mercies,  to  be 
aften  with  God  in  prayer,  guiding  themselves  in  that 
spiritual  duty  by  such  inward  and  outward  helps  as  his 
word  and  Spirit  are  able  to  furnish  them. 

OF  THE  PREFACE  TO  THE  LORD's  PRAYER. 

Quest.  C.  What  does  the  preface  of  the  Lord's 
prayer  teach  us  ? 

Ans.  The  preface  of  the  Lord's  prayer,  which  is, 
(Our  Father  which  art  in  heaven,)  teaches  us  to  draw 
near  to  God,  with  all  holy  reverence  and  confidence, 
as  children  to  a  father,  able  and  ready  to  help  us,  and 
that  we  should  pray  with  and  for  others. 

Q.  1.  What  does  the  word  "■  Father"  import  in  this  pre- 
face] 

A.  It  imports  the  spirit  of  adoption  to  be  the  principle 
of  all  acceptable  prayers.  Gal.  iv.  6,  "And  because  ye 
are  sons,  God  hath  sent  forth  the  Spirit  of  his  Son  into 
your  hearts,  crying,  Abba,  Father." 

Q.  2.  What  is  the  first  benefit  or  help  we  have  in 
prayer  from  the  Spirit  of  adoption] 

A.  He  excites  our  spirits  to  seek  God  in  prayer.  Ps. 
xxvii.  8,  "  When  thou  saidst,  Seek  ye  my  face;  my  heart 
said  unto  thee.  Thy  face,  Lord,  will  I  seek." 

Q.  3.  What  is  the  second  assistance  he  gives  us  in 
prayer  1 


219 

A.  He  indites  and  sugg^ests  suitable  and  af*ceptable 
matter  to  us  in  prayer.  Rom.  viii.  26,  "  Likewise  the 
Spirit  also  helpeth  our  infirmities;  for  we  know  not  what 
we  should  pray  for  as  we  ought:  but  the  Spirit  iiself 
maketh  intercession  for  us,"  etc. 

Q.  4.  What  is  the  third  benefit  we  have  by  him  in 
prayer? 

A.  He  fills  our  souls  with  spiritual  and  holy  affections 
in  prayer,  and  helps  us  to  act  his  graces  in  our  duties. 
Rom.  viii.  26,  "  Likewise  the  Spirit  also  helpeth  our  in- 
firmities; for  we  know  what  we  should  pray  for  as  we 
ought:  but  the  Spirit  itself  maketh  intercession  for  us 
with  groanings,  which  cannot  be  uttered."' 

Q.  5.  What  else  does  this  word  "  Father"  import"? 

A.  It  imports  that  holy  confidence  with  which  believers 
may  and  ought  to  draw  near  to  God,  as  children  to  a  fa- 
ther. Kph.  iii.  12,  "In  whom  we  have  boldness  and  ac- 
cess, with  confidence  by  the  faith  of  him." 

Q.  6.  Does  it  only  signify  our  relation  and  confidence! 

A.  No;  it  also  signifies  the  reverential  fear  of  God, 
which  ought  at  all  times  to  be  on  our  hearts,  especially 
in  prayerr  Mai.  i.  6,  "A  son  honoureth  his  father,  and  a 
servant  his  master:  if  then  1  be  a  father,  where  is  my 
honour?     And  if  I  be  a  master,  where  is  my  fearl'' 

Q.  7.  What  is  further  imported  in  this  word  "  Fa- 
ther?" 

A.  It  imports  God's  willingness  and  readiness  to  grant 
the  best  mercies  to  his  people,  who  seek  them  duly  at 
his  hand.  Matt.  vii.  11,  "If  ye  then,  being  evil,  know 
how  to  give  good  gifts  unto  your  children,  how  much 
more  shall  your  Fathet  which  is  in  heaven  give  good 
things  to  them  that  ask  hi  ml 

Q.  8.  Why  is  he  here  called  our  Father? 

A.  To  signify  to  us,  that  it  is  not  only  our  duty  to  pray 
secretly  by  and  for  ourselves,  but  also  with  and  for  others. 
Eph.  vi.  18,  "  Praying  always  with  all  prayer  and  sup- 
plication in  the  Spirit,  and  watching  thereunto  with  all 
■  perseverance,  and  supplication  for  all  saints." 
•     Q.  9.  Why  is  God  said  here  to  be  in  heaven? 

A.  It  is  to  intimate  his  sovereign  power  and  dominion 
over  all,  as  a  ground-work  of  faith  in  prayer. 

Q.  10.  What  else  does  it  import? 

A.  The  great  distance  between  God  and  us,  which 


220  AN  EXPOSITION  OP 

should  fill  our  hearts  with  a  holy  awe  of  him.  Eccl.  v.  2, 
'-  God  is  in  heaven, and  thou  upon  earth;  therefore  let  thy 
words  be  few." 

Q.  11.  What  is  the  first  inference  hence] 
A.  It  shows  us  what  a  sad  case  all  those  are  in,  that 
have  no  special  interest  in  God  as  a  Father. 
Q.  12.  What  is  the  second  inference] 
A.  It  shows  us  what  a  glorious  privilege  the  Lord 
Jesus  Christ  has  purchased  for,  and  settled  on,  his  peo- 
ple. Heb.  iv.  15,  16,   '^  For  we  have  not  a  high  priest 
which  cannot  be  touched  with  the  feeling  of  our  infirmi- 
ties; but  was  in  all  points  tempted  like  as  we  are,  yet 
without  sin.    Let  us  therefore  come  boldly  unto  the  throne 
of  grace,  that  we  may  obtain  mercy,  and  find  grace  to  help 
in  time  of  need." 

Q.  13.  What  is  the  last  inference  hence] 
A.  That  seeing  believers  have  a  Father  in  heaven,  they 
should  never  fear  want  while  they  live,  nor  be  afraid 
to  die,  since  death  brings  them  to  heaven,  their  Father's 
house. 

OF  SANCTIFYING  GOD'S  NAME. 

Quest.  CI.  What  do  we  pray  for  in  the  first  peti- 
tion? 

Ans.  In  the  fiirst  petition,  which  is,  (Hallowed  be 
thy  name,)  we  pray,  that  God  would  enable  us  and 
others  to  glorify  him  in  all  that  whereby  he  maketh 
himself  known,  and  that  he  would  dispose  all  things 
to  his  own  glory. 

Q.  1.  Is  there  any  word  full  -enough,  perfectly  to  ex- 
press what  God  is] 

A.  No,  his  name  is  secret.  Judges  xiii.  18,  "And  the 
angel  of  the  Lord  said  unto  him,  Why  askest  thou  thus 
after  my  name,  seeing  it  is  secret]"  A  name  which  none 
can  tell.  Prov.  xxx.  4,  "  What  is  his  name;  and  what 
is  his  son's  name,  if  thou  canst  tell]"  A  name  above 
every  name.  Phil.  ii.  9,  ''Wherefore  God  also  hath 
highly  exalted  him,  and  given  him  a  name  which  is 
above  every  name."  But  the  name  by  which  he  more 
especially  manifests  himself,  is  the  name  I  AM.  Exod. 
iii.  14,  "And  God  said  unto  Moses,  I  am  that  I  am.  And 
he  said,  Thus  shalt  thou  say  unto  the  children  of  Israel, 
I  AM  hath  sent  me  unto  you." 


221 

Q.  2.  What  does  the  name  of  God  I  AM  signify  to  U8? 

A.  It  signifies  to  us,  first,  the  reality  of  his  being,  in 
opposition  to  idols,  which  are  but  imaginary  and  fantastic 
things.  1  Cor.  viii.  4,  "  We  know  that  an  idol  is  nothing 
in  the  world,"  etc.  God  is  not  only  the  m^t  perfect 
being,  but  the  cause  of  all  other  beings. 

Q.  3.   What  else  does  this  name,  I  AM  signify] 

A.  It  signifies  both  the  perfection  and  eternity  of  God's 
being.  1  AM  implies,  he  has  not  that  now  which  he 
had  not  formerly;  and  that  he  shall  not  afterwards  have 
what  he  hath  not  now:  and  that  there  is  neither  begin- 
ning, end,  nor  succession  with  God,  whose  name  is  1  AM. 

Q.  4.  But  what  are  we  here  to  understand  by  the  name 
of  God? 

A.  All  those  things  are  here  intended,  by  which  he 
manifests  himself  to  the  creature;  as  his  word,  works, 
and  ordinances,  but  especially  his  glorious  attributes. 
Exod.  xxxiv.  5,  6,  ''The  Lord,  the  Lord  God,  merciful 
and  gracious,  long-suffering,  and  abundant  in  goodness 
and  truth." 

Q.  5.  What  is  it  to  hallow  or  sanctify  his  name? 

A.  Not  to  infuse  any  holiness  into  him,  which  he  had 
not  before;  so  he  sanctifies  us:  But  to  manifest  and  ac- 
knowledge the  holiness  of  God.  Isa.  xxix.  23,  ''But 
when  he  seeth  his  children,  the  work  of  my  hands  in  the 
midst  of  him,  they  shall  sanctify  my  name,  and  sanctify 
the  holy  One  of  Jacob,  and  shall  fear  the  God  of  Israel." 

Q.  6.  Why  is  the  word  hallowed  or  sanctified  used 
rather  than  glorified] 

A.  Because  his  holiness  is  the  beauty  and  lustre  of  his 
other  attributes.  His  greatness  appears  in  his  holiness. 
Isa.  xii.  6,  ''  Great  is  the  holy  One  of  Israel  in  the  midst 
of  thee."  So  does  his  power.  Luke  i.  49,  "For  he  that 
is  mighty  hath  done  to  me  great  things,  and  holy  is  his 
name."  And  therefore  his  holiness  is  that  attribute 
which  angels  single  out  especially  to  celebrate.  Isa.  vi.  3, 
'•'And  one  cried  unto  another,  and  said,  Holy,  holy,  holy 
is  the  Lord  of  hosts,"  etc.  And  so  do  men  also,  as  it  is 
the  cause  why  they  should  glorify  him.  Exod.  xv.  11, 
^- Who  is  like  thee,  glorious  in  holiness?"  etc. 

Q.  7.  What  is  the  first  thing  we  are  to  intend  in  this 
petition? 

A.  We  should  desire,  that  God  would  so  dispose  and 
19* 


222  AN  EXPOSITION  OF 

order  all  things  in  the  world,  as  may  best  promote  and 
advance  the  glory  of  his  name;  on  which  account  we 
may  pray  for  the  defeat  of  God's  enemies.  Psal.  Ixxxiii. 
16,  17,  18,  "Fill  their  faces  with  shame;  that  they  may 
seek  thy  name,  0  Lord.  Let  them  be  confounded  and 
troubled  Tor  ever:  yea,  let  them  be  put  to  shame,  and 
perish :  that  men  may  know,  that  thou,  whose  name 
alone  is  Jehovah,  art  the  most  high  over  all  the  earth." 
And  the  deliverance  of  his  church  and  people.  Psal. 
Ixxix.  9,  "Help  us,  O  God  of  our  salvation,  for  the 
glory  of  thy  name;  and  deliver  us,  and  purge  away  our 
sins  for  thy  name's  sake." 

Q.  8.  What  is  the  second  thing  we  are  to  intend  in  hi 

A.  That  God  would  fit  us  for,  and  use  us  in  the  most 
serviceable  capacity  for  the  glorifying  of  his  name. 
Psalm  Ivii.  1,  2,  3,  "God  be  merciful  to  us,  and  bless 
us,  and  cause  his  face  to  shine  upon  us;  that  thy  way 
may  be  known  upon  earth,  thy  saving  health  among  all 
nations.  Let  the  people  praise  thee,  O  God,  let  all  the 
people  praise  thee." 

Q.  9.  What  is  the  third  thing  intended  in  this  petition? 

A.  That  God  may  not  only  glorify  his  own  name,  and 
use  us  to  glorify  it,  but  that  it  should  be  our  endeavour 
and  joy  to  have  it  glorified  by  others  all  the  world  over. 
Psalm  cxlv.  4,  5,  6,  "One  generation  shall  praise  thy 
works  to  another,  and  shall  declare  thy  mighty  acts.  I 
will  speak  of  the  glorious  honour  of  thy  majesty,  and  of 
thy  wondrous  works.  And  men  shall  speak  of  the  might 
of  thy  terrible  acts;  and  1  will  declare  thy  greatness." 

Q.  10.  Why  must  our  hearts  be  so  intently  set  upon 
the  sanetification  of  God's  name? 

A.  Because  this  is  the  ultimate  end  of  our  own,  and 
every  other  being.  Rom.  xi.  36,  "  For  of  him,  and  through 
him,  and  to  him,  are  all  things;  to  whom  be  glory  foi 
ever:  amen."  And  the  particular  end  of  God  in  our  ef- 
fectual calling.  1  Pet.  ii.  9,  "  But  ye  are  a  chosen  gene- 
ration, a  royal  priesthood,  a  holy  nation,  a  peculiar  peo- 
ple, that  ye  should  show  forth  the  praises  of  him,  who 
hath  called  you  out  of  darkness  into  his  marvellous  light." 

Q.  11.  What  is  the  first  inference  hence? 

A.  That  the  dishonour  of  God's  name  must  needs  b© 
a  cutting  affliction  to  a  gracious  soul.  Psal.  xlii.  10,  *L\s 
with  a  sword  in  my  bones  my  enemies  reproach  me, 
'T'Kiio  th/iiT  etufr  ^nUv  main  rop  Where  i's  thy  God]" 


223 

Q.  12.  What  is  the  second  inference  hencel 

A.  That  it  is  a  dreadful  infatuation  and  spiritual  judg- 
ment upon  those  men  who  think  they  glorify  God  in  doing 
those  things  which  his  soul  hateth.  Isa.  Ixvi.  5,  '•  Hear 
the  word  of  the  Lord,  ye  that  tremble  at  his  word :  your 
brethren  that  hated  you,  that  cast  you  out  for  my  name's 
sake,  said,  Let  the  Lord  be  glorified;  bat  he  shall  appear 
to  your  joy,  and  they  shall  be  ashamed."  And,  John 
xvi.  2,  "They  shall  put  you  out  of  the  synagogues;  yea, 
the  time  cometh,  that  whosoever  killeth  you,  will  think 
that  he  doth  God  service." 

Q.  13.  What  is  the  third  inference  hence? 

A.  That  it  should  be  indifferent  to  a  Christian  into 
what  condition  God  puts  him,  so  that  he  may  be  useful 
to  sanctify  and  exalt  the  name  of  God  therein.  Phil.  i. 
20,  "As  always,  so  now  also,  Christ  shall  be  magnified 
in  my  body,  whether  it  be  by  life,  or  by  death." 

Q.  14.   What  is  the  last  inference  hence? 

A.  That  it  is  a  high  and  dreadful  provocation  of  God, 
to  profane  and  abuse  his  worship,  whereon  his  name  is 
called,  and  wherein  it  is  to  be  sanctified.  Lev.  x.  1,  2,  3, 
"And  Nadab  and  Abihu,  the  sons  of  Aaron,  took  either 
of  them  his  censer,  and  put  fire  therein,  and  put  incense 
thereon,  and  offered  strange  fire  before  the  Lord,  which 
he  commanded  them  not.  And  there  went  out  fire  from 
the  Lord,  and  devoured  them,  and  they  died  before  the 
Lord.  Then  Moses  said  unto  Aaron,  This  is  it  that  the 
Lord  spake,  saying,  1  will  be  sanctified  in  them  that 
come  nigh  me,. and  before  all  the  people  will  I  be  glori- 
fied." 

OF  god's  kingdom. 

Quest.  CII.  What  do  we  pray  for  in  the  second 
petition  ? 

Ans.  In  the  second  petition,  which,  is,  (Thy  king- 
dom come,)  we  pray  that  Satan's  kingdom  may  be 
destroyed,  and  that  the  kingdom  of  grace  may  be 
advanced,  ourselves  and  others  brought  into  it,  and 
kept  in  it,  and  that  the  kingdom  of  glory  may  be 
hastened. 

Q.  1.  What  is  the  first  thing  signified  by  the  kingdom 
of  God  here? 


224  AN  EXPOSITION  OP 

A.  The  gospel  is  here  intended  by  the  kinf  '/om  of  God. 
Matt.  xiii.  47,  "Again,  the  kingdom  of  h<  -./en  is  like 
unto  a  net  that  was  cast  into  the  sea,  ani.  gathered  of 
every  kind." 

Q.  2.  What  is  signified  by  the  coming  eS'lAs  kingdom 
of  God? 

A.  It  signifies  the  removal  of  all  impedi.Tients  that 
hinder  its  propagation  in  the  world,  f.  Thes.  iii.  1,  -'Fi- 
nally, brethren,  pray  for  us,  that  the  worn  of  the  Lord 
may  have  free  course,  and  be  glorihed^  even  a«  it  is  with 
you." 

Q.  3.  Who,  and  what  hinders  t>,e  pTopaga^sou  of  it? 

A.  Antichrist,  that  man  of  s'>,>,  hividers  it  i»'.^lernally. 
2  Thes.  ii.  4,  "  Who  opposeth  ani.!  cffiltelh  hir^*iielf  above 
all  that  is  called  God,  or  that  i's  worshipped :  so  that  he 
as  God  sitteth  in  the  temple  of  God,  showing  himself  that 
he  is  God."  The  devil  and  man's  lusts  internally.  1 
Thes.  ii.  18,  "  Wherefore  we  woiJd  have  come  unto  you 
(even  I  Paul)  once  and  a^'ijn,  but  Satan  hindered." 
Luke  xix.  14,  "But  his  ciiiz-cfiS  hated  him,  and  sent  a 
message  after  him,  saying,  Wc  will  not  have  this  man 
to  reign  over  us." 

Q.  4.  What  then  is  the  desiro  of  all  good  men,  with 
respect  to  the  coming  of  the  gospel  kingdom? 

A.  That  all  nations  m?^y  be  brought  to  Christ  by  the 
preaching  of  it,  and  so  Christ's  kingdom  be  greatly  ex- 
alted and  enlarged.  Isa.  ii.  2,  "  And  it  shall  come  to 
pass  in  the  last  days,  th^t  the  mountain  of  the  Lord's 
house  shall  be  established  in  the  top  of  .the  mountains, 
and  shall  be  exalted  above  the  hills;  and  all  nations  shall 
flow  unto  it.'^ 

Q.  5.  What  is  the  second  thing  here  meant  by  the 
kingdom  of  God  ? 

A.  It  signifies  and  intends  the  work  of  saving  grace 
wrought  in  men's  souls.  Luke  xvii.  21,  "Behold  the 
kingdom  of  God  is  within  you." 

Q.  6.  Why  is  this  work  of  grace  called  the  kingdom 
of  God  1 

A.  Because  wherever  saving  grace  comes,  it  subdues 
the  soul  to  Christ's  sceptre.  2  Cor.  x.  5,  "  Casting  down 
imaginations,  and  every  high  thing  that  exalteih  itself 
against  the  knowledge  of  God,  and  bringing  into  capti- 
vity every  thought  to  the  obedience  of  Christ." 


225 

Q.  7.  Wherein  consists  the  kingdom  of  grace] 

A.  It  consists  not  in  external  rites  and  observances, 
but  in  righteousness,  and  peace,  and  joy  in  the  Holy 
Ghost.  Rom.  xiv.  17,  ''For  the  kingdom  of  God  is  not 
meat  and  drink,  but  righteousness,  and  peace,  and  jov  in 
the  Holy  Ghost.'^ 

Q.  8.  What  do  we  ask  of  God  in  this  petition,  with 
respect  to  this  kingdom  of  grace? 

A.  Herein  we  desire  not  only  our  own  personal  pro- 
gressive sanctifieation,  but  the  sanctification  of  others  all 
the  world  over.  Acts  xxvi.  29,  "And  Paul  said,  I  would 
to  God  that  not  only  thou,  but  also  all  that  hear  me  this 
day,  were  both  almost  and  altogether  such  as  I  am,  ex- 
cept these  bonds." 

Q.  9.  What  is  the  third  thing  here  meant  by  the  king- 
dom of  God? 

A.  By  it  is  here  meant  the  future  state  of  glory  and 
blessedness.  1  Cor.  xv.  50,  "Now  this  I  say,  brethren, 
that  fiesh  and  blood  cannot  inherit  the  kingdom  of  God," 
etc. 

Q.  1"0.  Why  is  the  heavenly  state  called  the  kingdom 
of  God? 

A.  This  is  called  the  kingdom  of  God,  because  in 
that  state  God  reigns  over  his  people  gloriously,  there 
being  no  rebellion  in  them  in  the  least  degree.  Luke 
XX.  36,  "For  they  are  equal  unto  the  angels,  and  are 
the  children  of  God,  being  the  children  of  the  resurrec- 
tion." And  they  reign  with  Christ.  Rev.  iii.  21,  "To 
him  that  overcometh,  will  I  grant  to  sit  with  me  in  my 
throne,"  etc. 

Q.  11.  What  do  we  desire  in  prayer  for  the  coming  of 
this  kingdom? 

A.  We  desire  not  only  our  preservation  in  our  passage 
to  that  state  of  glory.  1  Pet.  v.  10,  "  But  the  God  of  all 
grace,  who  has  called  us  unto  his  eternal  glory  by  Christ 
Jesus,  after  that  ye  have  suffered  awhile,  make  you  per- 
fect, establish,  strengthen,  settle  you."  But  the  hasten- 
ing of  it  to  ourselves  and  others.  Rev.  xxii.  20,  "Amen, 
even  so  come.  Lord  Jesus." 

Q.  12.  What  is  the  first  instruction  hence? 

A.  That  the  gospel  is  an  invaluable  mercy,  as  it  is  the 
instrument  of  bringing  us  into  Christ's  gracious  and  glo- 
rious kingdom.  Acts  xxvi.  18,  "To  open  their  eyes,  and 


226  AN   EXPOSITION  OP 

>J 
to  turn  them  from  darkness  to  light,  and  from  the  power 
of  Satan  unto  God,  that  they  may  receive  forgiveness  of 
sins,  and  inheritance  among  them  which  are  sanctified  by 
faith  that  is  in  me." 

Q,  13.  What  is  the  second  inference  hence? 

A.  That  many  men  really  hate  and  oppose  the  very 
thing  they  pray  for. 

Q.  14.  What  is  the  last  inference  hence? 

A.  That  however  firmly  Satan's  and  Antichrist's  king- 
doms seem  to  be  founded  in  thft  world,  they  must  and 
shall  fall  before  the  daily  prayers  of  the  saints. 

CONCERNING  THE  DOING  OF  GOD's  WILL. 

Quest.  CIII.  What  do  we  pray  for  in  the  third 
petition  ? 

Ans.  In  the  third  petition,  which  is,  (Thy  will  be 
dohe  in  earth  as  it  is  in  heaven,)  we  pray,  that  God, 
by  his  grace,  would  make  us  able  and  willing  to  know, 
obey,  and  submit  to  his  will  in  all  things,  as  the  an- 
gels do  ill  heaven. 

Q.  1.  Is  the  will  of  God's  decree  here  intended] 

A.  No;  for  that  is  in  himself  alone.  1  Cor.  ii.  II, 
^•'The  things  of  God  knoweth  no  man,  but  the  Spirit  of 
God.-' 

Q.  2.  What  will  then  is  here  meant? 

A.  The  will  of  his  providence  may  be  here  meant.  Ps. 
cxxv.  6,  "Whatsoever  the  Lord  pleased,  that  did  he  in 
heaven,  and  in  earth,  in  the  seas,  and  all  deep  places." 
And,  Ps.  cxix.  89,  "For  ever,  O  Lord,  thy  word  is  set- 
tled in  heaven:"  v.  91,  "They  continue  this  day  accord- 
ing'to  thine  ordinances;  for  all  are  thy  servants." 

Q.  3.  How  are  we  to  understand  the  doing  of  this  will 
of  providence  in  heaven? 

A.  First,  As  it  is  done  by  the  sun,  moon,  and  stars. 
Ps.  cxix.  89  "Thy  word  is  settled  in  heaven:"  ver.  91, 
"They  continue  this  day  according  to  thine  ordinances." 
Ps.  xix.  6,  "  His  going  forth  is  from  the  end  of  the  hea- 
ven, and  his  circuit  unto  the  ends  of  it;  and  there  is  no- 
thing hid  from  the  heat  thereof."  Secondly,  As  it  is  done 
by  angels.  Ps.  civ.  4,  "  Who  maketh  his  angels  spirits; 
his  ministers  a  flaming  fire."     Heb.  i.  14,  "Are  they  not 


THE  assembly's  CATECHISM.  227 

t. 

All  miMistering  spirits,  sent  forth  to  minister  for  them  who 
shall  be  heirs  of  salvation?^' 

Q.  4.  How  do  these  perform  the  will  of  God's  provi- 
dence] 

A  First.  The  heavenly  bodies  do  it  evenly,  constantly 
and  nnweariedly.  Ps.  civ.  19,  "  He  appoinieth  the  moon 
for  seasons,  the  san  knoweth  his  going  down  '"  Secondly, 
The  angels  do  it  speedily,  voluntarily,  cheerfully,  and  so 
knowingly.  Ps.  ciii,  21,  ''Ye  ministers  of  his,  that  do 
his  pleasure." 

Q.  5.  Must  we  be  agents  in  this  providential  will? 

A.  Yes,  we  must.  Acts  xiii.  36,  "  For  David,  after  he 
had  served  his  generation  by  the  will  of  God,  fell  on 
sleep." 

Q.  6.  How  must  we  do  iti 

A.  By  employing  our  abilities,  faculties,  and  interests, 
in  the  duties  of  our  particular  callings,  and  by  moving 
constantly,  prudently,  and  vigorously  in  our  own  sphere, 
and  so  imitate  those  in  heaven. 

Q.  7.  Why  do  we  pray  that  God's  will  of  providence 
may  be  done  by  us] 

A.  Because  we  are  his  creatures,  and  the  most  noble 
instruments  of  the  inferior  world;  and  therefore  we  should 
be  willing  to  be  acted  by  him,  and  active  for  him;  and 
because  this  will  of  providence  is  always  just,  good,  and 
true,  and  for  his  own  glory.  Ps.  cxlv.  17,  "The  Lord  is 
righteous  in  all  his  ways,  and  holy  in  all  his  works." 
Ps.  cxix.  89,  "For  ever,  0  Lord,  thy  word  is  settled  in 
heaven:"  ver.  91,  "They  continue  this  day  according  to 
thine  ordinances;  for  all  are  thy  servants." 

Q.  8.  What  other  will  of  God  is  here  meant] 

A.  The  will  of  his  precepts,  and  this  is  chiefly  in- 
tended. 

Q.  9.  And  how  is  this  will  of  God  done  in  heaven] 

A.  By  the  angels  it  is  done  universally,  cheerfully, 
constantly,  humbly,  thankfully,  loyally,  readily.  Ps.  ciii. 
20,  "  Bless  the  Lord,  ye  his  angels  that  excel  in  strength, 
that  do  his  commandments,  hearkening  unto  the  voice  of 
his  word."  And  so  it  is  done  by  the  saints  in  heaven. 
Rev.  vii.  15,  "  Therefore  are  they  before  the  throne  of  God, 
and  serve  him  day  and  night  in  his  temple."  And  xxii. 
3,  "And  his  servants  shall  serve  him." 

Q.  10.  Do  we  pray  then  that  we  may  thus  do  the  will 
of  God? 


22S  AN  EXPOSITION  OF 

A.  Yes;  for  though  we  cannot  perfectly  without  sin  do 
itj  yet  that  is  our  duty.  Matt.  v.  48,  ''Be  ye  therefore 
perfect  even  as  your  Father  which  is  in  heaven  is  per- 
fect." And  in  all  other  particulars  we  may  and  we  must 
imitate  them  herein.  Ps.  cxix.  6,  "Then  shall  1  not  be 
ashamed,  when  I  have  respect  unto  all  thy  command- 
ments:" ver.  14,  "  1  have  rejoiced  in  the  way  of  thy  tes- 
timonies as  much  as  in  all  riches :"  ver.  60,  "  I  made  haste 
and  delayed  not  to  keep  thy  commandments:"  ver.  112, 
etc.  "1  have  inclined  my  heart  to  perform  thy  statutes 
alway,  even  unto  the  end." 

Q.  11.  How  must  we  know  God's  will? 

A.  Not  speculatively  and  rationally  only,  but  spiritu- 
ally also.  1  Cor.  ii.  14,  "  They  are  spiritually  discerned." 

Q.  12.  Why  is  knowing  God's  will  placed  here  before 
obeyinpf,  etc.? 

A.  Because  the  understanding'  is  the  leading  faculty, 
without  which  it  is  impossible  there  should  be  any  obe- 
dience. Prov.  xix.  2,  "Also  that  the  soul  be  without 
knowledge,  it  is  not  good."  Jer.  v.  4,  "Therefore  J 
said,  Surely  these  are  poor,  they  are  foolish ;  for  they 
know  not  the  way  of  the  Lord,  nor  the  judgment  of  their 
God." 

Q.  13.  Why  pray  we  to  God  for  this  knowledge?  can 
we  not  know  it  of  ourselves] 

A.  No;  it  is  the  special  gift  and  grace  of  God.  Gal.  i 
15,  16,  "But  when  it  pleased  God,  who  separated  me 
from  my  mother's  womb,  and  called  me  by  his  grace,  to 
reveal  his  Son  in  me,  that  I  might  preach  him  among  the 
heathen;  immediately  I  conferred  not  with  tlesh  and 
blood."  Eph.i.  17,  19,  "That  the  God  of  our  Lord  Jesus 
Christ,  the  Father  of  glory,  may  give  unto  you  the  spirit 
of  wisdom  and  revelation  in  the  knowledge  of  him.  And 
what  is  the  exceeding  greatness  of  his  power  to  us-ward 
/Who  believe,  according  to  the  working  of  his  mighty 
power."  Eph.  V.  8,  "For  ye  were  sometime  darkness, 
but  now  are  ye  light  in  the  Lord." 

Q.  14.  Why  do  we  pray  that  we  may  obey?  can  we 
not  do  it  of  our  own  free  will  when  we  know  hi 

A.  No,  for  our  wills  are  stubborn  and  rebellions  against 
God's  commands,  as  well  as  our  minds  ignorant  of  them. 
Rom.  viii.  7,  "  Because  the  carnal  mind  is  enmity  against 
God;  for  it  is  not  subject  to  the  law  of  God  neither  in- 


'THE  assembly's  CATECHISM.  229 

deed  can  be."  Ezek.  xxxvi.  25,  26,  ^'  Then  will  I  sprinkle 
clean  water  upon  you,  and  ye  shall  be  clean;  from  all 
your  filthiness,  and  from  all  your  idols,  will  I  cleanse 
you.  A  new  heart  also  will  I  give  you,  and  a  new  spirit 
will  I  put  within  you:  and  I  will  take  away  the  stony  heart 
out  of  your  flesh,  and  I  will  give  you  a  heart  of  flesh." 
Phil.  ii.  13,  "  For  it  is  God  that  worketh  in  you,  both  to 
will  and  to  do  of  his  good  pleasure." 

Q.  15.  What  is  meant  by  submitting  to  God's  willl 

A.  First,  Either  a  voluntary  subjection  of  soul,  and  a 
preparedness  actually  to  do  his  will;  or,  second,  A  vo- 
luntary and  silent  subjection  to  his  will  of  providence  in 
aflEliction:  but  in  this  latter  particular  we  cannot  imitate 
those  in  heaven,  because  no  cross  ever  befalls  them. 

Q.  16.  Why  is  it  added  "in  all  things]" 

A.  Because  partial  obedience  is  no  obedience:  he  that 
does  not  obey  God  in  every  thing,  obeys  him  in  nothing. 
Jam.  ii.  10,  "For  whosoever  shall  keep  the  whole  law, 
and  yet  offend  in  one  point,  he  is  guilty  of  all." 

Q.  17.  Why  do  we  pray  that  God  by  his  grace  would 
work  this  will  in  us  and  by  us? 

A.  Because  it  is  free  grace  that  determines  it.  2  Tim. 
i.  9,  "  Who  hath  saved  us,  and  called  us  with  a  holy 
calling,  not  according  to  our  works,  but  according  to  his 
own  purpose  and  grace,  which  was  given  us  in  Christ 
Jesus  before  the  world  began."  And  efficacious  grace 
that  works  it  in  us,  and  enables  us  to  do  it.  Eph.  v.  8, 
"For  ye  were  sometimes  darkness,  but  now  are  ye  light 
in  the  Lord."  Verse  10,  "Proving  what  is  acceptalale 
unto  the  Lord."' 

Q.  18.  What  is  the  first  inference  hence? 

A.  That  it  is  man's  glory  and  felicity  to  be  conformed 
to  the  will  of  God.  Prov.  xii.  26,  "The  righteous  is 
more  excellent  than  his  neighbour."  Psal.  xix.  10,  11, 
"More  to  be  desired  are  they  than  gold,  yea,  than  much 
fine  gold ;  sweeter  also  than  honey  and  the  honey-comb. 
Moreover,  by  them  is  thy  servant  warned;  and  in  keeping 
of  them  there  is  great  reward." 

Q.  19.  What  is  the  second  inference? 

A.  That  we  must  mortify  in  ourselves  every  lust 
that  contradicts  God's  will,  and  renounce  without  our- 
selves every  thing  that  comes  in  competition  therewith. 
1  Cor.  ix.  27,  "  But  I  keep  under  my  body,  and  bring  it 
20 


230  AN  EXPOSITION  OF 

into  subjection;  lest  that  by  any  means  when  I  have 
preached  to  others,  I  myself  should  be  a  cast-away." 
Gal.  vi.  14,  "But  God  forbid  that  I  should  glory,  save 
in  the  cross  of  our  Lord  Jesus  Christ,  by  whom  the  world 
is  crucified  unto  me,  and  I  unto  the  world." 

Q.  20.  What  is  the  third  inference] 

A.  That  it  is  in  vain,  yea,  a  provocation,  to  pray,  if 
we  be  not  obedient  to  God's  will.  Prov.  ii.  8,  9,  "He 
keepeth  the  paths  of  judgment,  and  preserveth  the  way  of 
his  saints.  Then  shalt  thou  understand  righteousness, 
and  judgment,  and  equity;  yea,  every  good  path." 

Q.  21.  What  is  the  fourth  inference? 

A.  That  the  law  still  has  the  authority  of  a  rule  to 
believers,  because  it  reveals  God's  will,  which  they 
must  do. 

CONCERNING  OUR  DAILY  BREAD. 

Quest.  CIV.  What  do  we  pray  for  in  the  fourth 
petition?   . 

Ans.  In  the  fourth  petition,  which  is,  (Give  us 
this  day  our  daily  bread,)  we  pray,  that  of  God's 
free  gift,  we  may  receive  a  competent  portion  of  the 
good  things  of  this  life,  and  enjoy  his  blessing  with 
them. 

Q.  1.  Why  is  this  petition  placed  after  the  three  former? 

A.  Because  those  concern  immediately  and  generally 
God's  glory,  in  the  advancement  of  his  name,  kingdom, 
and  will,  which  ought  to  be  preferred  to  all  our  personal 
concerns.  Psal.  Ixix.  9,  "  For  the  zeal  of  thine  house 
hath  eaten  me  up."  Acts  xxi.  13,  "  For  I  am  ready  not  to 
be  bound  only,  but  also  to  die  at  Jerusalem,  for  the  name 
of  the  Lord  Jesus.'' 

Q.  2.  Why  is  it  put  before  the  two  following  petitions? 

A.  Not  for  its  worth,  but  for  its  order;  for  we  can  have 
no  spiritual  blessings  unless  we  have  a  natural  being  in 
this  life. 

Q.  3.  What  kind  of  bread  is  here  meant? 

A.  Not  spiritual  bread,  or  our  Lord  Jesus  Christ  (as 
some  suppose)  but  corporeal  and  temporal. 

Q.  4.  What  is  inoludRd  in  this  word  bread? 

A.  Not  that  only  which  we  strictly  call  bread,  but  all 
the  good  things  of  this  present  life. 


THE  assembly's  CATECHISM.  831 

Q.  5.  Do  we  hereby  beg  pure  necessities  onlyl 

A.  No ;  we  pray  for  conveniences  for  our  comfort,  as 
well  as  necessaries  for  our  life. 

Q.  6.  Do  we  herein  pray  only  for  personal  good  things 
for  our  beingl 

A.  No;  we  pray  for  civil  good  things  for  our  condition, 
that,  according  to  our  degree  in  the  world  in  which  God 
has  placed  us,  we  may  have  a  convenient  allowance. 

Q.  7.  Do  we  here  pray  for  ourselves  only? 

A.  No,  but  also  for  our  charge,  children  and  family, 
that  under,  and  with  us,  they  may  have  the  good  things 
of  this  life. 

Q.  8.  Why  do  we  pray  to  God  for  these  good  things'? 
Can  we  not  get  them  ourselves,  or  our  fellow  creatures 
give  them  to  us? 

A.  Not  without  God:  whatever  we  have  of  these 
things,  they  are  from  God,  whoever  be  the  second  cause 
or  instrument;  if  ourselves,  God  gives  us  ability  and 
success  to  get  them;  if  others,  God  inclined  their  hearts, 
and  opened  their  hands  to  bestow  them.  Deut.  viii.  17, 18, 
'•And  thou  say  in  thy  heart,  My  power  and  the  might 
of  my  hand  hath  gotten  me  this  wealth.  But  thou  shalt 
remember  the  Lord  thy  God;  for  it  is  he  that  giveth  thee 
power  to  get  wealth.*' 

Q.  9.  Why  do  we  pray  to  God  to  give  us  bread? 

A.  Because  the  least  crumb  of  bread  is  a  free  gift,  and 
never  can  be  merited  by  all  we  can  do  or  suffer.  Luke 
xvii.  10,  "So  likewise  ye,  when  ye  shall  have  done  all 
these  things  which  are  commanded  you,  say,  We  are  un- 
profitable servants." 

Q.  10.  W^hy  are  all  these  good  things  couched  under 
the  expression  bread? 

A.  (1.)  Because  bread  is  one  of  the  most  necessary 
and  useful  things  to  preserve  life.  (2.)  Because  we 
must  not  ask  delicacies  and  dainties  of  God. 

Q.  11.  What  is  meant  by  "day"  in  the  petition? 

A.  Either,  first,  A  natural  day  of  twenty-four  hours; 
or,  second,  The  day  of  our  whole  life. 

Q,  12.  Why  do  we  pray  for  daily  bread? 

A.  Because  God  must  give  us  the  mercies  and  good 
things  of  every  day,  or  else  we  cannot  have  them. 

Q.  13.  Why  should  we  not  pray  for  weekly,  or  monthly^ 
or  yearly  bread,  as  well  as  daily?  . 


232  AN  EXPOSITION  OP 

A.  First,  Because  it  is  fit  v/e  should  be  still  sensible  of 
our  dependence  upon  God.  wSecond,  Because  we  should 
frequently  pray  to  God,  and  so  exert  our  graces,  an'd 
maintain  communion  with  him,  and  daily  render  thanks 
for  daily  favours.  Psal.  Iv.  17,  "  Evening  and  morning, 
and  at  noon,  will  I  pray,  and  cry  aloud,  and  he  shall  hear 
my  voice." 

Q.  14.  What  need  we  to  pray  for  daily  bread,  when 
we  may  have  stores  laid  up  for  years'? 

A.  They  that  have  the  good  things  of  this  life  need  to 
pray  this  petition,  as  well  as  they  that  have  them  not: 
not  that  they  may  have  bread,  but  that  it  may  be  bread 
to  them;  for,  except  God  give  his  blessing  upon  it,  bread 
would  be  ashes,  and  not  nutritious;  neither  could  all  the 
comforts  of  this  life  do  us  any  good.  Isa.  iii:  1,  ''For, 
behold,  the  Lord,  the  I-ord  of  hosts,  doth  take  away  from 
Jerusalem  and  from  Judah  the  stay  and  the  staff;  the 
whole  stay  of  bread,  and  the  whole  stay  of  water.''  Mai. 
ii.  1,  2,  "And  now,  0  ye  priests,  this  commandment  is 
for  you:  if  you  will  not  hear,  and  if  ye  will  not  lay  it  to 
heart,  to  give  glory  unto  my  name,  saith  the  Lord  of  hosts, 
I  will  even  send  a  curse  upon  you,  and  I  will  curse  your 
blessings;  yea,  I  have  cursed  them  already,  because  you 
do  not  lay  it  to  heart." 

Q.  15.  Why  do  we  pray  only  for  daily  bread,  or  a  com- 
petency!    May  we  not  pray  for  abundance  and  riches? 

A.  No;  because  riches  are  a  great  snare  and  tempta- 
tion. Matt.  xix.  23,  24,  ''Then  said  Jesus  unto  his  dis- 
ciples, Verily,  1  say  unto  you,  that  a  rich  man  shall 
hardly  enter  into  the  kingdom  of  heaven.  And  again  I 
say  unto  you,  It  is  easier  for  a  camel  to  go  through  the 
eye  of  a  needle,  than  for  a  rich  man  to  enter  into  the 
kingdom  of  God."  Prov.  xxx.  8,  9,  '-'Remove  far  from 
me  vanity  and  lies,  give  me  neither  poverty  nor  riches, 
feed  me  with  food  convenient  for  me:  lest  I  be  full  and 
deny  thee,  and  say.  Who  is  the  Lord?  Driest  I  be  poor 
and  steal,  and  take  the  name  of  my  God  in  vain?" 

Q.  16.  What  shall  we  then  do  with  riches'?  if  Provi- 
dence cast  them  upon  us,  shall  we  cast  them  away? 

A.  No;  for  some  of  the  best  of  men,  and  greatest  of 
God's  favourites,  have  lived  and  died  rich.  But,  first, 
We  must  wean  our  hearts  from  them.  Ps.  Ixii.  10,  "  Trust 
not  in  oppression,  and  become  not  vain  in  robbery;  if 


THE  assembly's  CATECHISM.  233 

riches  increase,  set  not  your  heart  upon  them."  Secondly, 
Be  thankful  for  them;  and,  thirdly,  Fruitful  with  them  in 
acts  of  piety  and  charity.  ITim.vi.  17, 19,  "Charge  them 
that  are  rich  in  this  world,  that  they  be  not  high-minded, 
nor  trust  in  uncertain  riches,  but  in  the  living  God,  who 
giveth  us  richly  all  things  to  enjoy:  laying  up  in  store  for 
themselves  a  good  foundation  against  the  time  to  come, 
that  they  may  lay  hold  on  eternal  life." 

Q.  17.  Wherefore  is  the  bread  called  our  bread  1 

A.  Not  because  we  are  absolute  lords  and  possessors 
of  it;  for  so  it  is  God's  only.  Ps.  xxiv.  1,  2,  "The  earth 
is  the  Lord's,  and  the  fulness  thereof;  the  world,  and  they 
that  dw-ell  therein.  For  he  has  founded  it  upon  the  seas, 
and  established  it  upon  the  floods."  Ps.  1.  10,  12,  "For 
every  beast  of  the  forest  is  mine,  and  the  cattle  upon  a 
thousand  hills.  If  I  were  hungry,  I  would  not  tell  thee; 
for  the  world  is  mine,  and  the  fulness  thereof."  But, 
first.  Because  we  must  have  a  covenant  right  to  it;  and, 
secondly,  A  civil  right;  we  must  come  lawfully  and  ho- 
nestly by,  and  so  keep  the  good  things  of  this  life.  2 
Thess.  iii.  10,  "For  even  when  we  were  with  you,  this 
we  commanded  you,  that  if  any  would  not  work,  neither 
should  he  eat." 

Q.  18.  Having  prayed  for  our  daily  bread,  need  we  to 
labour  and  endeavour  to  get  it? 

A.  Yes,  we. must  labour  in  good  and  honest  callings; 
God's  blessing  and  man's  industry  must  concur  towards 
the  present  maintenance  of  life.  Psalm  cxxviii.  1,  2, 
"'  Blessed  is  every  one  that  feareih  the  Lord,  that  walk- 
eth  in  his  ways,  for  thou  shalt  eat  the  labour  of  thine 
hands;  happy  shalt  thou  be,  and  it  shall  be  well  with 
thee."  Prov.  x.  4,  22,  "  He  becometh  poor  that  dealeth 
with  a  slack  hand;  but  the  hand  of  the  diligent  maketh 
rich.  The  blessing  of  the  Lord  maketh  rich,  and  he 
addeth  no  sorrow  with  it." 

Q.  19.  What  is  the  first  inference  from  if? 

A.  That  we  must  not  seek  great  matters  for  our- 
selves, neither  make  them  the  matter  of  prayer  to  God ; 
nor  the  end  and  design  of  our  labours  and  callings 
among  men. 

Q.  20.  What  is  the  second  inference  hence? 

A.  That  having  food  and  raiment,  we  must  be  there- 
with content,  and  therefore  thankful.  1  Tim.  vi.  8,  "And 
20* 


234  AN  EXPOSITION  OP 

having  food  and  raiment  let  us  be  therewith  content."  1 
Thess.  V.  18,  "In  every  thing-  g-ive  thanks." 

Q.  21.  What  is  the  third  inference] 

A,  That  we  ascribe  not  our  success  in  the  world  to 
our  own  skill  and  industry,  for  the  wisest  and  most  in- 
dustrious do  sometimes  labour  in  the  fire,  and  put  their 
gain  in  a  bag  with  holes-  but  to  God's  free  donation  to  us, 
and  to  his  blessing  upon  onr  endeavours.  Gen.  xxxiii.  5, 
11,  "And  he  lift  up  his  eyes,  and  saw  the  women  and 
the  children,  and  said,  Who  are  those  with  thee?  And 
he  said.  The  children  which  God  hath  graciously  given 
thy  servant. — Take,  I  pray  thee,  my  blessing  that  is 
brought  to  thee,  because  God  hath  dealt  graciously  with 
me,  and  because  I  have  enough."  Deut.  xxviii.  3, 
"Blessed  shall  thou  be  in  the  city,  and  blessed  shall 
thou  be  in  the  field:"  ver.  6,  "Blessed  shalt  thou  be 
when  thou  comest  in,  and  blessed  shalt  thou  be  when 
thou  goest  out." 

CONCERNING  FORGIVENESS  OF  SINS. 

Quest.  CV.  What  do  we  pray  for  in  the  fifth  pe- 
tition ? 

Ans.  In  the  fifth  petition,  which  is,  (And  forgive 
us  our  debts,  as  we  forgive  our  debtors,)  we  pray, 
that  God,  for  Christ's  sake,  would  freely  pardon  all 
our  sins:  which  we  are  the  rather  encouraged  to  ask, 
because  by  his  grace  we  are  enabled  from  the  heart 
to  forgive  others. 

Q.  1.  Why  does  this  petition  immediately  follow  the 
former] 

A.  To  teach,  that  all  temporal  and  corporal  good  things, 
without  special  and  spiritual  ones,  are  little  worth.  Ps. 
IV.  5,  "There  be  many  that  say,  Who  will  show  us  any 
good]  Lord,  lift  thou  up  the  light  of  thy  countenance 
upon  us."  Ps.  xvii.  14,  15,  "From  men  which  are  thy 
hand,  O  Lord,  from  men  of  the  world,  which  have  their 
portion  in  this  life,  and  whose  belly  thou  fiUest  with  thy 
hid  treasure:  they  are  full  of  children,  and  leave  .the  rest 
of  their  substance  to  their  babes.  As  for  me,  I  will  be^ 
hold  thy  face  in  righteousness:  1  shall  be  satisfied,  when 
1  awake  with  thy  likeness." 


THE  assembly's  CATECHISM.  235 

Q.  2.  Why  is  it  annexed  to  the  former  with  the  copu- 
lative and? 

A.  To  leach.  that  to  be  one  minute  in  the  reception  of 
all  earthly  good  things,  without  the  pardon  of  sin,  is  a 
very  dangerous  and  dreadful  condition.  Luke  xii.  16,  20, 
"And  he°spake  a  parable  unto  them,  saying,  The  ground 
of  a  certain  rich  man  brought  forth  plentifully.  But  God 
said  unto  him,  Thou  fool,  this  night  shall  thy  soul  be  re- 
quired of  thee:  then  whose  shall  those  things  be  which 
thou  hast  provided'?'-'' 

Q.  3.  Why  is  forgiveness  of  sins  placed  in  the  front  of 
spiritual  blessings] 

A.  Because,  till  sin  be  pardoned,  we  are  under  wrath, 
and  can  have  no  special  saving  grace  applied  to  us,  till 
we  are  accepted;  till  we  are  in  Christ,  we  can  have  no 
covenant-right  to  the  blessings  of  Christ.  Matt.  xi.  28, 
30,  "Come  unto  me,  all  ye  that  labour  and  are  heavy 
laden,  and  I  will  give  you  rest.  For  my  yoke  is  easy, 
and  niy  burden  light."  John  xv.  4,  5,  7,  "Abide  in  me, 
and  I  in  you.  As  the  branch  cannot  bear  fruit  of  itself, 
except  it  abide  in  the  vine:  no  more  can  ye,  except  ye 
abide  in  me.  I  am  the  vine,'ye  are  the  branches:  he  that 
abideth  in  me,  and  I  in  him,  the  same  bringeth  forth  much 
fruit:  for  without  me  ye  can  do  nothing.  If  ye  abide  in 
me,  and  my  words  abide  in  you,  ye  shall  ask  what  ye 
will,  and  it  shall  be  done  unto  you.'"  John  iii.  36,  "  He 
that  believeth  on  the  Son,  hath  everlasting  life:  and  he 
that  believeth  not  the  Son,  shall  not  see  life ;  but  the  wrath 
of  God  abideth  on  him." 

Q.  4.  Why  do  we  pray  for  forgiveness]  Cannot  we 
make  amends  for  our  sins,  and  be  freed  from  their  guilt, 
without  pardon] 

A.  No;  all  that  we  can  ever  do  or  suffer  can  never 
expiate  the  guilt  of  the  least  sin.  Ps.  xlix.  7,  8,  "None 
of  them  can  by  any  means  redeem  his  brother,  nor  give 
to  God  a  ransom  for  him:  (for  the  redemption  of  their 
soul  is  precious,  and  it  ceaseth  for  ever.")  1  Sam.  ii. 
25,  "If  one  man  sin  against  another,  the  judge  shall 
judge  him  :  but  if  a  man  sin  against  the  Lord,  who  shall 
entreat  for  him]" 

Q.  5.  Does  God  then  freely,  and  out  of  mere  grace, 
forgive  usi 

A.  Yes,  without  any  respect  had  to  any  thing  we  can 


236  AN  EXFO«tTION  OF 

do  or  be.  Isa.  xliii.  25,  "I,  even  1,  am  he  that  blotteth 
oot  thy  transgrressions  for  mine  own  sake,  and  will  not 
remember  thy  sins.''  Rom.  ix.  15,  "I  will  have  mercy 
on  whom  1  will  have  mercy,  and  1  will  have  compassion 
on  whom  I  will  have  compassion :"  ver.  18,  "Therefore 
hath  be  mercy  on  whom  he  will  have  mercy,  and  whom 
he  will  he  hardeneth.-' 

Q.  6.  How  does  God  forgive  sins'? 

A.  First,  Universally,  all  sins.  Exod.  xxxiv.  6.  7,  ^'And 
the  Lord  passed  by  before  him.  and  proclaimed.  The  Lord, 
the  Lord  God,  merciful  and  orracious,  long-suffering,  and 
abundant  in  goodness  and  truth,  keepinur  mercy  for  thou- 
sands, forgiving  initjuity  and  transgression  and  sin." 
Jer.  xxxiii.  8,  ^'And  I  will  cleanse  them  from  all  their 
iniquity  whereby  they  have  sinned  against  me."  Hos. 
xiv.  2,  "Take  awav  all  iniquity,  and  receive  us  gra- 
ciously." Second,  Completely  and  perfectly.  Isa.  xliii. 
25^  '•!,  even  I,  am  he  that  blotteth  out  thy  transgres- 
sions for  mine  own  sake,  and  will  not  remember  thy 
sins."  Psalm  ciii.  12,  "As  far  as  the  east  is  from  the 
west-  so  far  hath  he  removed  our  transgressions  from 
us."  Mic.  vii.  19,  "  He  will  subdue  our  iniquities,  and 
thou  wilt  cast  all  our  sins  into  the  depths  of  the  sea." 
Isa.  xxxviii.  17.  "  For  thou  hast  cast  all  my  sins  behind 
thy  back."  Third,  Everlastingly.  Jer.  xxxi.  34,  "For 
I  will  forg'ive  their  iniquity,  and  I  will  remember  their 
sin  no  more."  Heb.  viii.  12,  "And  their  sins  and  their 
iniquities  will  I  remember  no  more." 

Q.  7.  But  does  not  God  punish  them  afterward  whom 
he  has  justified  and  forgiven? 

A.  No,  not  with  a  proper  and  vindictive  punishment; 
but  he  brings  evil  upon  them  for  their  sins,  as  a  father 
chastises  his  child;  and  other  sorts  of  afflictions  for  their 
spiritual  good:  he  may  be  angry,  as  a  father,  with  those 
he  has  pardoned,  but  never  hate  them  as  a  condemning 
judge.  Ps.  Ixxxix.  28,  "  My  mercy  will  I  keep  for  him 
for  evermore,  and  my  covenant  shall  stand  fast  with  him:" 
ver.  34,  "  My  covenant  will  I  not  break,  nor  alter  the  thing 
that  is  gone  out  of  my  lips." 

Q.  8.  How  can  God  be  said  freely  to  pardon  all  our 
sins,  when  we  pray  it  may  be  done  for  Christ's  sake"? 
Does  not  that  imply  that  Christ  has  satisfied  God  for  our 
sins,  and  deserved  our  remission? 


237 

A.  Yes,  it  does  so;  for  the  Lord  Christy  by  his  life  and 
death,  did  satisfy  Divine  justice,  and  did  merit  our  for- 
giveness: but.  if  he  did  so,  we  did  not  so;  our  sins  cost 
him  dear,  but  their  pardon  cost  us  nothing;  our  pardon 
is  perfectly  free  to  us,  though  due  to  Christ,  for  Uod 
gave  Christ  freely  for  us;  God  accepts  of  his  merits,  and 
applies  them  to  us  freely.  Rom.  iii.  24,  '•'  Being  justified 
freely  by  his  grace,  through  the  redemption  that  is  in 
Christ  Jesus.'' 

Q.  9.  But  is  there  nothing  required  from  us  as  the 
condition  of  pardon?  And,  if  so,  how  can  it  be  abso- 
lutely free] 

A.  There  are  required  repentance  from  sin,  and  faith  in 
the  Lord  Christ.  Luke  xiii.  3,  '•  But  except  ye  repent,  ye 
shall  all  likewise  perish."  John  iii.  36,  '-And  he  that 
believeth  nnt  the  Son,  shall  not  see  life,  but  the  wrath 
of  God  abideth  on  him."  This  is  required  from  us  to- 
wards our  pardon;  but  yet  it  is  free,  first,  Because  God. 
freely  ordains  thus  to  pardon.  Secondly,  Because  both 
these  are  the  free  gifts  of  God.  Acts  xr.  18,  "Then  hath' 
God  also  to  the  Gentiles  granted  repentance  unto  life." 
Eph.  ii.  8,  ••  For  by  grace  are  ye  saved,  through  faith; 
and  that  not  of  yourselves,  it  is  ihe  gift  of  God." 

Q.  10.  When  then  are  our  sins  forgiven? 

A.  In  the  very  moment  of  our  closing  with  Christ  by 
faith.  Rom.  v.  1,  "Therefore  being  justified  by  faith,  we 
have  peace  with  God,  through  our  Lord  Jesus  Christ." 
Rom.  viii.  1,  "There  is  therefore  now  no  condemnation 
to  them  which  are  in  Christ  Jesus." 

Q.  11.  Why  do  we  pray  for  the  forgiveness  of  all  our 
sins? 

A.  Because  if  the  least  guilt  should  remain  upon  us, 
it  would  exclude  us  from  God's  favour,  and  lodge  us  in 
everlasting  burnings.  Rom.  vi.  23,  "For  the  wages  of 
sin  is  death." 

Q.  12.  What  are  the  privileges  and  blessings  that  ac- 
company pardon? 

A.  Justification  is  accompanied  with  adoption.  John 
i.  12,  "'  But  as  many  as  received  him,  to  them  gave  he 
power  to  become  the  sons  of  God,  even  to  them  that  be- 
lieve on  his  name."  With  the  spirit  and  principle  of  all 
grace  and  holiness.  1  Cor.  vi.  11,  "And  such  were  some 
of  you;  but  ye  are  washed,  but  ye  are  sanctified,  but  ye 


238  AN  EXPOSITION  OF 

are  justified,  in  the  name  of  the  Lord  Jesus,  and  by  the 
Spirit  of  our  God."  With  an  infallible  title  to  eternal 
glory.  John  iii.  16,  "  That  whosoever  believeth  in  him 
should  not  perish,  but  have  everlasting  life.''  Rom.  viii. 
30,  ''Whom  he  justified,  them  he  also  glorified." 

Q.  13.  How  may  we  know  that  we  are  pardoned  and 
justified? 

A.  Ordinarily,  by  our  sanctification,  by  our  loathing 
cf  sin,  our  contempt  of  the  world,  our  valuing  of  Christy 
our  love  and  thankfulness  to  God,  etc.  1  Cor.  vi.  11, 
"But  ye  are  sanctified."  Rom.  vii.  24,  "O  wretched 
man  that  I  am,  who  shall  deliver  me  from  the  body  of 
this  death?"  Gal.  vi.  14,  '-By  whom  the  world  is  cruci- 
fied unto  me,  and  1  unto  the  world."  1  Pet.  ii.  7,  "Unto 
you  therefore  which  believe,  he  is  precious."  Luke  vii. 
47,  "  Her  sins,  which  are  many,  are  forgiven-  for  she 
joved  much." 

Q,.  14.  What  is  meant  by  "our  sins?"  Is  it  only  such 
sins  as  we  have  personally  and  actually  committed! 

A.  No,  but  also  Adam's  sin,  which  is  ours  by  impu- 
tation. Rom.  V.  19,  "By  one  man's  disobedience,  many 
were  made  sinners."  And  original  sin,  which  is  ours  by 
inhesion.  Ps.  li.  5,  "Behold,  J  was  shapen  in  iniquity, 
end  in  sin  did  my  mother  conceive  me."  And  other 
nsftn's  sins,  which  we  have  made  ours,  by  exciting  them 
to  them,  not  hindering  of  them,  silence  at  them,  and 
other  ways.  2  Sam.  xii.  9,  "Thou  hast  killed  Uriah  the 
Hittite  with  the  sword,  and  hast  taken  his  wife  to  be 
thy  wife,  and  hast  slain  him  with  the  sword  of  the  chil- 
dren of  Amc^o»."  1  Tim.  v.  22,  "  Neither  be  partaker  of 
other  men's  sins," 

O..  15.  Wherefore  are  sins  called  "debtsl" 

A.  Because  thej^  are  a  non-pay mrnJ  of  God's  dues,  a 
non-performance  of  our  duty;  which  makes  us  liable  to 
the  arrest  of  death,  and  to  the  pnson  of  hell, 

Q.  IP.  Why  do  we  plead  our  owp  forgiven -^ss  of  others'? 

A.  N-ot  as  any  merit  of  our  own  pardon,  but  either  as 
an  encoriragement  to  ourselves  to  beg  parcJin;  seeing  such 
*evil,  envious,  and  malignant  persons  arc  eoabled  to  for- 
give others  much  more  may  we  hope  the  good  and  gra- 
cious God  M'ill  forgive  us :  or,  as  that,  without  vj'hich  we 
:'an  have  no  p-^rdon,  and  with  which  we  shall."  Mail,  vi . 
14,  "For  if  v*e  forgive  men  their  trespasses,  your  hea 
venly  Father  t\H  also  foi-grve  you." 


THE  assembly's  CATECHISM.  239 

Q.  17.  How  do  others  trespass  against  usT 

A.  When  they  injure  us,  either  in  our  persons,  or 
names,  or  families,  or  estates,  or  souls,  etc.  1  Sam.  ii.  25, 
'af  one  man  sin  against  another,  the  judge  shall  judge 
liim;  but  if  a  man  sin  against  the  Lord,  who  shall  entreat 
for  him]''  ^     ,       .  ,, 

Q.  18.  Can  we  forgive  our  nei<rhbours  freely,  fully 
and  perfectly,  as  God  does  forgive  usi 

A.  We  cannot. 

Q.  19.  What  then  is  the  meaning  of  God's  forgiving 
us,  as  we  forgive  others'? 

A.  Not  as  to  the  quantity  and  perfection  of  forgiveness, 
but  as  to  the  sincerity  and  quality  thereof.  Matt,  xviii. 
35,  "  So  likewise  shall  my  heavenly  Father  do  also  unto 
you,  if  ye  from  your  hearts  forgive  not  every  one  his 
brother  their  trespasses." 

Q.  20.  Are  we  always  bound  to  manifest  outwardly 
our  love  and  forgiveness  to  all  our  enemies,  and  to  be- 
have ourselves  towards  them  as  friends'? 

A.  No,  if  we  have  experienced  them  to  be  treacherous 
and  false,  and  see  no  change,  we  are  not  bound  to  trust 
them;  if  they  be  and  remain  wicked  and  profane,  we 
must  not  associate  with  them.  Psal.  xxvi.  5,  "I  have 
hated  the  congregation  of  evil  doers,  and  will  not  eh 
with  the  wicked."  Verse  4,  "I  have  not  sat  with  vain 
persons,  neither  will  1  go  in  with  dissemblers." 

Q.  21.  What  then  must  we  do  to  such? 

A.  We  must  heartily  forgive  them  all  their  injuries; 
we  must  love  them  with  the  love  of  benevolence,  pray 
for  them,  and  be  ready  and  willing  to  do  them  all  good, 
both  of  body  and  soul.  Matt.  v.  44,  45.  -'But  I  say  unto 
you.  Love  your  enemies,  bless  them  that  curse  you,  do 
good  to  them  that  hate  you,  and  pray  for  them  which 
dcsiiitefully  use  you  and  persecute  you:  that  you  may 
be  the  children  of  your  Father  which  is  in  heaven;  for  he 
make'h  his  sun  to  shine  on  the  evil  and  on  the  good,  and 
sendeh  rain  on  the  just  and  on  the  unjust." 

Q.  22.  If  we  forg^ive  others,  shall  we  he  forgiven  cur- 
selves'? 

A.  We  shall,  if,  out  of  obedience  to  God,  and  Vve  to 
Chnsi,  we  do  it. 

Q.  23.  What  is  the  first  inference  hence'' 

A.  That  except  our  sins  be  forgiven,  we  are  losi  «mJ 


240  AN  EXPOSITION  OF 

undone  creatures;  and  therefore  we  must  never  be  con- 
tented till  we  are  pardoned. 

Q.  24.  What  is  the  second  inference? 

A.  That  God  is  a  God  of  love,  goodness,  and  pardon, 
seeing  he  v^^ill  not  pardon  us  if  we  do  not  pardon  others, 
but  will  if  we  do  so. 

Q.  25.  What  is  the  third  inferenceT 

A.  That  if  we  live  in  hatred  when  we  pray  the  Lord's 
prayer,  we  pray  for  our  own  damnation.  Matt,  xviii.  22, 
'•  Jesus  saith  unto  him,  I  say  not  unto  thee  until  seven 
times,  but  until  seventy  times  seven."  Verse  35,  "So 
likewise  shall  my  heavenly  Father  do  also  unto  you,  if 
ye  from  your  hearts  forgive  not  every  one  his  brother 
their  trespasses." 

OF  GOD'S  LEADING  US  INTO  TEMPTATION. 

Quest.  CVI.  Wliat  do  we  pray  for  in  the  sixth 
petition? 

Ans.  In  the  sixth  petition  which  is,  (And  lead  us 
not  into  temptation,  but  deliver  us  from  evil,)  we 
pray,  that  God  would  either  keep  us  from  being 
tempted  to  sin,  or  support  and  deliver  us  when  we 
are  tempted. 

Q.  1.  Why  is  this  petition  joined  to  the  former  with 
the  copulative  and? 

A.  Because  it  will  be  but  little  advantage  to  have 
former  sins  pardoned,  and  to  be  left  to  the  power  and 
practice,  to  the  love  and  trade  of  sin  for  the  future.  Ezek. 
xviii.  26,  "  When  a  righteous  man  turneth  away  from  his 
righteousness,  and  coramitteth  iniquity,  and  diethinthem; 
for  his  iniquity  that  he  hath  done  shall  he  die." 

Q.  2.  What  is  meant  by  temptation? 

A.  In  genera],  a  trial  or  probation  of  what  is  in  us,  oi 
cf  what  we  will  do. 

Q.  3.  What  is  meant  by  temptation  here] 

A.  Temptation  to  sin  and  wickedness] 

Q.  4.  How  may  we  he  said  to  be  tempted  to  sin? 

A.  First,  Effectually  by  ourselves,  and  our  own  hearts. 
-Tam.  i.  14.  15,  ''  But  every  man  is  tempted  when  he  is 
drawn  away  of  his  own  lust,  and  enticed.  Then  when 
lust  hath  conceived,  it  bringeth  forth  sin:  and  sin,  when 
it  is  finished,  bringeth  forth  death."    Second,  Formally, 


THE  assembly's  CATECHISM.  241 

with  an  intention  to  draw  into  sin ;  and  so  we  are  tempted 
of  the  devil.  1  Chron.  xxi.  1,  -And  Satan  stood  up 
against  Israel,  and  provoked  David  to  number  srael 
Matt  iv  1  3  -'Then  was  Jesos  led  up  of  the  Spirit  into 
the  wilderness,  to  be  tempted  of  the  devil.  And  when 
the  tempter  came  to  him,  he  said,  If  thou  be  the  Son 
of  God,  command  that  these  stones  be  made  bread 
Third,  Innocently  and  blamelessly,  and  so  Cxod  is  said 
to  tempt.  2  Sam.  xxiv.  1,  ''And  again  the  anger  of  the 
Lord  was  kindled  against  Israel,  and  he  mj)ved  David 
against  them  to  say,  Go,  number  Israel  ^"d  -Tudah 

Q.  5.  How  many  ways  may  God  be  said  to  tempt  to 

evil'^ 

A.  First.  By  withdrawing  his  grace  either  common  or 
special.  2  Chron.  xxxii.  31,  "  Howbeit  in  the  business 
of  the  ambassadors  of  the  princes  of  Babylon,  who  sent 
unto  him  to  inquire  of  the  wonder  that  was  done  in  the 
land,  God  left  him  to  try  him,  that  he  might  know  all 
that 'was-  in  his  heart."'     Second,  By  permming  Satan 
and  wicked  men  to  tempt.  2  Sam.  xxiv.  1.  '•  He  moved 
David  aaainstthem.  to  say.  Go,  number  Israel  and  Jndah. 
With  IChron.  xxi.  1,  '^"  Satan  stood  up  against  Israel 
and  provoked  David.'"  Matt.  iv.  1,  "Then  was  Jesus   ed 
up  of  the  Spirit  into  the  wilderness  to  be  tempted  of  the 
devil  "     Third.  By  presenting  occasions  m  his  provi- 
dence, which  he  knows  will  be  abused  to  sin,  as  in  the 
fall  of  Adam,  the  hardening  of  Pharaoh,  etc. 
Q.  6.  What  do  we  beg  in  this  petition? 
A.  W^e  he<r  that  we  may  not  in  any  of  tb-^se,  or  any 
other  ways,  whereby  the  holy  God  may  be  ^^^id  to  lead 
into  temptation,  be  led  thereinto.  Psal.  xiv.  4    ''Incline 
not  mv  heart  to  any  evil  thing,  to  practise  wK-ked  works 
with  men  that  work  iniquity ;  and  let  me  not  eat  ot  their 
dainties."  Psal.  xix.  13,  "Keep  back  thy  servant  also 
from   presumptuous   sins,  let  them  not   have  aominion 
over  me;  ther!  shall  I  be  upright,  and  I  shall  oe  innocent 
from  the  orreat  transgression." 

Q.  7.  What  is  meant  by  evil]  ,        ,     ^     , 

A.  Some  understand  it  of  the  devil,  but  the  best  mean- 
ino-  is  sin,  which  is  the  evil  of  evils,  and  makers  the  devil 
evil,  and  is  the  worst  of  evils  the  devil  can  br-ng  upon 
us,  and  is  usually  so  understood  i"/,f  JP^"":^-  ^^;  P^!"; 
10,  "  Ye  that  love  the  Lord,  hate  evil."  Isa.  1. 16,     Cease 

21 


242  AN   EXPOSITION   OF 

to  do  evil.'  Amos  V.  15,  "Hate  the  evil,  and  love  the 
good."  Rom.  xii.  9,  "Abhor  that  which  is  evil." 

Q.  8.  What  is  meant  by  deliverance  from  evil? 

A.  That  if  God  sees  meet  to  permit  us  to  be  tempted 
by  Satan  and  the  wicked  without,  or  by  our  own  hearts 
within,  to  sin;  or  occasionally  by  his  providence,  that  he 
will  not  leave  us,  but  undertake  for  us,  that  we  may  not 
be  led  into  sin  thereby,  but  by  his  grace  be  made  more 
than  conquerors.  Psal.  li.  10,  "Create  in  me  a  clean 
heart,  O  God,  and  renew  a  riffht  spirit  within  me."  Psal. 
cxix.  133,  "  Order  my  steps  in  thy  word;  and  let  not  any 
iniquity  have  dominion  over  me.''  According  to  his  pro- 
mise. 1  Cor.  X.  13,  "  Dut  God  is  faithful,  who  will  not 
suffer  you  to  be  tempted  above  that  ye  are  able."  2  Cor. 
xii.  9,  "And  he  said  unto  me,  My  grace  is  sufficient  for 
thee;  for  my  strength  is  made  perfect  in  weakness.'' 

Q.  9.  What  is  the  first  inference? 

A.  That  sin  is  the  worst  of  evils. 

Q.  10.  What  is  the  second  inference? 

A.  That  without  God's  grace  we  can  never  withstand, 
but  shall  be  overcome  by  every  temptation.  2  Cor.  iii.  5, 
"Not  that  we  are  sufficient  of  ourselves  to  think  any 
thing  as  of  ourselves,  but  our  sufficiency  is  of  God."  .Tohn 
XV.  5,  "  For  without  me  ye  can  do  nothing." 

Q.  11.  What  is  the  third  inference? 

A.  That  we  must  do  all  we  can  to  keep  ourselves  from 
temptation,  and  to  engage  the  grace  of  God  with  us  in 
temptation,  by  prayer,  by  pleasing  the  Spirit  of  God,  by 
looking  to  Jesus,  etc. 

OF  THE  CONCLUSION. 

Quest,  evil.  What  does  the  conclusion  of  the 
Lord's  prayer  teach  us  ? 

Ans.  The  conclusion  of  the  Lord's  prayer,  which 
is,  (For  thine  is  the  kisigdom,  and  the  power,  and  the 
glory,  for  ever,  Amen,)  teaches  us  to  take  our  encou- 
ragement in  prayer  from  God  only,  and  in  our  pray- 
ers to  praise  him,  ascribing  kingdom,  power,  and  glory- 
to  him.  And  in  testimony  of  our  desire,  and  assu- 
rance to  be  heard,  we  say,  Amen. 

Q.  1.  Why  is  the  conclusion  joined  to  the  partick 
for? 


243 

A.  To  teach  us  that  therein  are  included  arguments 
or  reasons  with  which  to  press  God.  and  to  prevail  with 
him  for  audience. 

Q.  2.  But  is  it  lawful  to  argue  with  God^  and  to  urge 
him  with  reasons  in  prayer? 

A.  It  is  not  only  lawful,  but  expedient,  yea,  highly 
commendable;  as  is  seen  in  the  saints'  prayers.  Jn  Mo- 
ses's, Numb.  xiv.  13,  "And  Moses  said  unto  the  Lord, 
Then  the  Egyptians  shall  hear  it  (for  thou  broughtest  up 
this  people  in  thy  might  from  among  them:")  ver.  19, 
'•  Pardon,  1  beseech  thee,  the  iniquity  of  this  people,  ac- 
cording unto  the  greatness  of  thy  mercy,  and  as  thou  hast 
forgiven  this  people,  from  Egypt,  even  until  now."  In 
.Joshua's,  Chap.  vii.  7,  "And  Joshua  said,  Alas,  O  Lord 
God,  wherefore  hast  thou  at  all  brought  this  people  over 
•Jordan,  to  deliver  us  into  the  hand  of  the  Amorites  to 
destroy  us?  would  to  God  we  had  been  content  and  dwelt 
on  the  other  side  Jordan:"  ver.  9,  "For  the  Canaanites. 
and  all  the  inhabitants  of  the  land  shall  hear  of  it,  ana 
shall  environ  us  round,  and  cut  off  our  name  from  the 
earth:  and  what  wilt  thou  do  unto  thy  great  name?"  In 
Asa's,  2  Chron.  xiv.  11,  "And  Asa  cried  unto  the  Lord 
his  God,  and  said.  Lord,  it  is  nothing  with  thee  to  help, 
whether  with  many,  or  with  them  that  have  no  power: 
help  us,  O  Lord  our  God,  for  we  rest  on  thee,  and  in  thy 
name  we  go  against  this  great  multitude:  O  Lord,  thou 
art  our  God,  let  not  man  prevail  against  thee."  In  Je- 
hoshaphat's,  2  Chron.  xx.  6,  "And  said,  O  Lord  God  of 
our  fathers,  art  not  thou  God  in  heaven?  and  rulesl  not 
thou  over  all  the  kingdoms  of  the  heathen?  and  in  thine 
hand  is  there  not  power  and  migrht,  so  that  none  is  able 
to  withstand  thee?"  And  Hezekiah's,  2  Kings  xix.  15, 
•'And  Hezekiah  prayed  before  the  Lord,  and  said,  O  Lord 
God  of  Israel,  which  dwellest  between  the  cherubims, 
thou  art  the  God,  even  thou  alone,  of  all  the  kingdoms  of 
the  earth;  thou  hast  made  heaven  and  earth:"  ver.  19^ 
"  Now  therefore,  0  Lord  our  God,"  etc. 

Q.  3.  But  to  what  purpose  can  we  think  to  prevail  with 
God  by  our  arguments  and  importunity? 

A,  They  are  not  used  as  though  we  would  put  God  in 
remembiance  of  any  thing,  or  would  prevail  with  God  tO 
do  that  for  us  which  he  is  unwilling  to  do. 

Q.  4.  Why  then? 


244  AN  EXPOSITION  OF 

A.  For  our  own  profit,  for  the  enlarging  of  our  own 
hearts,  for  the  exciting  of  our  fervency,  for  the  exerting 
of  faith,  hope,  zeal,  charity,  etc.  in  prayer;  and  so  to 
prepare  ourselves  for  the  mercy,  that  we  may  the  more 
gratefully  receive  it,  and  the  more  fruitfully  improve  it. 

Q.  5.  How  many  arguments  are  in  this  conclusion] 

A.  Three. 

Q.  6.  Whence  are  they  taken? 

A.  From  God's  kingdom,  from  his  power,  and  from  his 
glory. 

Q.  7.  What  kingdom  is  here  meant? 

A.  God's  universal,  essential,  and  absolute  kingdom, 
wherein  may  be  and  is  involved  his  special  kingdom  over 
the  church. 

Q.  8.  What  are  the  arguments  hence? 

A.  Because  as  all  that  we  can  pray  for  in  this  prayer, 
is  for  the  advancement  and  perfecting  of  this  his  king- 
dom, by  the  destruction  of  all  persons  and  things  that 
oppose  it,  and  the  completion  of  his  dominion  over  aU 
his  subjects;  that  therefore  he  would  grant  all  these  re- 


Q.  9.  What  is  another? 

A.  Because  he,  being  such  an  absolute  Lord  and  So- 
vereign, has  an  undeniable  right,  and  unquestionable 
authority,  to  give  and  grant  all  that  we  ask,  and  bring 
to  pass  all  we  beg;  for  all  persons  and  things  are  his 
own,  and  at  his  disposal.  Matt.  xx.  15,  "Is  it  not  lawful 
for  me  to  do  what  I  will  with  my  own?" 

Q.  10.  What  is  meant  by  power? 

A.  God's  essential,  infinite,  irresistible  power,  whereby 
he  can  do  what  he  pleases.  Ps.  cxxxv.  6,  "  Whatsoever 
the  Lord  pleased,  that  did  he  in  heaven,  and  in  earth." 

Q.  11.  What  is  the  argument  hence? 

A.  That  we  ask  nothing  from  God  but  what  he  can  do 
with  infinite  ease,  in  despite  of  all  the  opposition  that 
hell,  earth  and  heart  can  make  to  the  contrary.  Phil.  iii. 
•21,  "According  to  the  working,  whereby  he  is  able  even 
to  subdue  all  things  to  himself."  Eph.  iii.  20,  "Now 
unto  him  that  is  able,"  etc. 

Q.  12.  What  is  meant  by  glory? 

A.  Not  his  essential  glory,  which  no  man  or  angel  can 
ever  apprehend. 

Q.  13.  What  glory  then? 


THE   assembly's  CATECHISM.  245 

A  His  declared  and  aeknowlednred  glory,  even  the 
accomplishment  of  all  his  decrees  by  his  providence;  and 
then  the  love,  the  adoration,  the  praises,  and  the  selt- 
dedications  of  angels  and  saints  returned  to  hira  tor  the 

same.  .      ,         , 

Q  14  What  is  the  armament  or  motive  hence? 
A*  Tliafe  seeincr  the  substance  of  every  request  does 
directly  tend  to.  a''nd  will  perfectly  end  in,  this  glory  ot 
God  when  it  is  fully  answered;  therefore  he  would  gra- 
dually answer  it  while  we  are  here,  and  perfectly  at 
last  to  the  advancement  of  his  alory  now,  and  the  corri- 
pletion  of  it  then.  1  Chron.  xxix.  U,  ^' Thine,  O  Lord, 
is  the  greatness,  and  the  power,  and  the  glory,"  e-tc.  Jos. 
vii  9  --And  what  wilt  thou  do  unto  thy  great  namef 
Isa.  xlii.  8,  '•  1  am  the  Lord,  that  is  my  name,"  etc.  Isa 
xlviii.  11,'-  For  my  own  sake,  even  for  my  own  sake  will 
1  do  it,"  etc. 

Q.  15.  Why  is  Amen  added? 

A  Because  it  is  the  usual  conclusion  of  prayers  and 
praises.  Ps.  xU.  13,  -'Blessed  be  the  Lord  God  of  Israel 
from  everlasting,  and  to  everlasting.  Amen,  and  Amen.' 
Ps  lxxii.i9  "And  blessed  be  his  glorious  name  for  ever: 
and  let  the 'whole  earth  be  filled  with  his  glory:  Amen 
and  Amen."  2  Cor.  xiii.  14,  "The  grace  of  the  Lord 
Jesus  Christ,  and  the  love  of  God,  and  the  communion 
of  the  Holy  Ghost,  be  with  you  all.  Amen."  Rom.  xvi. 
20,  '-The  grace  of  our  Lord  Jesus  Christ  be  with  you, 
JVmGn 

Q.  16.  But  what  does  this  word  here  signify? 
A.  It  sio-nifies,  first.  The  reality  and  ardency  of  our 
desire  to  b'e  granted  what  we  pray  for.    Rev.  xxii.  20, 
'•  He  which  testifieth  these  things,  saith,  Surely  I  come 
quickly.  Amen.     Even  so,  come,  Lord  Jesus." 
Q.  17.  And  what  besides? 

A.  Our  trust  and  firm  confidence,  that  we  shall  be  heard 
and  answered  in  all  these  our  requests.  Rev.  i.  7,  "  Even 
so,  Amen."'  Rev.  vii.  12,  ••  Saying,  Amen;  blessing,  and 
glory,  and  wisdom,"  etc. 

Q.  18.   What  are  the  inferences  hence? 
A.  That  we  ought  to  use  in  prayer  all  such  arguments 
as  may  most  and  best  affect  our  hearts  towards  God,  ex- 
cite our  graces,  and  succeed  with  God. 
Q.  19.  What  is  another? 

21* 


246  AN  EXPOSITION  OF 

A,  That  all  we  pray  for  must  be  in  a  subserviency  to 
God'S  kino-dom,  and  with  a  desire  of  his  glory. 

Q.  20.  What  is  the  next? 

A.  That  we  must  act  according  to  our  prayers,  by  do- 
ing all  we  can,  as  its  faithful  subjects,  for  the  advance- 
ment of  God's  kingdom,  and  the  exaltation  of  his  glory. 
Ps.  cxvi.  16,  "  O  Lord,  truly  1  am  thy  servant;  I  am  thy 
servant,  and  the  son  of  thy  handmaid;  thou  hast  loosed 
my  bonds.''  1  Cor.  x.  31,  "  Whether  therefore  ye  eat  or 
drink,  or  whatsoever  ye  do,  do  all  to  the  glory  of  God.'' 

Q.  21.  What  more  may  be  gathered  hence"? 

A.  That,  as  we  ought,  to  begin,  so  to  continue  and 
conclude  our  prayers  in  lowest  adorations  of  God.  and 
acknowledgments  of  his  glory  and  attributes. 

Q.  22.  What  more  does  this  conclusion  teach? 

A.  That  in  prayer  we  must  be  fervent  in  our  desires, 
and  longing  for  what  we  pray.  Jam.  v.  16,  ''Confess 
your  faults  one  to  another,  and  pray  one  for  another,  that 
ye  may  be  healed.  The  effectual  fervent  prayer  of  a 
righteous  man  availeth  much." 

Q,  23.  Is  there  any  thing  besides? 

A,  That,  in  praying  for  things  agreeable  to  God's  will, 
we  ought  to  be  confident  that  we  shall  succeed  in  our 
requests,  praying  for  the  matter,  and  after  the  manner  of 
this  prayer.  Jam.  i.  6,  8,  "  But  let  him  ask  in  faith,  no- 
thing wavering.  For  he  that  wavereth  is  like  a  wave 
of  the  sea  driven  with  the  wind  and  tossed.  A  double- 
minded  man  is  unstable  in  all  his  ways."  Matt,  xxi.22, 
'^And  ail  things  whatsoever  ye  shall  ask  in  prayer,  be- 
lieving, ye  shall  receive," 


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